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STAT  TAL  SCHOOL 

LOS  AI^GJLLiCS,  CALIFORNIA 


PSYCHOLOGY 


•■ 


AND  THE 


PSYCHOSIS 

m 

INTELLECT. 


BY 

DENTON   J.  SNIDES^ 


ST.  LOUIS: 

Sigma  Publishing  Co., 

210  Pine  St. 

(For  sale  by  A.  C.  McClurg  &  Co.,  Booksellers,  Chicago,  111.) 


y 


Copyright  by  D.  J.  Snider,  1896. 


3r 


GONTENTIS. 

PAGE 

Introduction 5 

Intellect 49 

I.   Sense-perception 56 

1.  Sensation 60 

Externnl  Factor 62 

Mean  Factor      . 70 

Internal  Factor 90 

2.  Perception 118 

Impression 126 

Attention 130 

Retention 151 

3.  Apperception 161 

Simple  Integration 167 

Selective  Intem-ation 181 

Redintegration 195 


-o 


(3) 


CONTENTS. 

PAGE 

II.  Representation 222 

1.  Memory 231 

Spontaneous  Memory      ....  238 

Voluntary  Memory 247 

Systemati'?  Memory 256 

2.  Imagination 281 

The  Natural  Symbol 288 

The  Artistic  Symbol 297 

The  Rational  Symbol  (Sign)     .      .343 

3.  Memorization 385 

The  Symbol-learning  Ego  .  .  .  392 
The  Svmbol-employing  Ego  .  .  404 
Communication 410 

III.  Thought 425 

1.  The  Understanding 438 

Apprehension 442 

Distinction 445 

Classification 454 

2.  Ratiocination 470 

Conception 478 

Judgment 498 

Reasoning 507 

3.  Reason 513 

Intuition 520 

The  Dialectic 536 

The  Psychosis 548 


INTR  OB  UCTION, 

The  central  fact  in  Psychology  is  the  Ego. 
This  fact  may  also  be  called  the  Self,  or  the 
Person..  The  science  of  Psychology  shows  the 
unfolding  of  the  Self,  and  in  this  aspect  we  may 
name  it  the  science  of  the  Person. 


^         At  the  heart  of   our    science,    therefore,   we 
^     place  Personality,  which  is  truly  the  heart  of  all 
^     things.     The    universe    without    Person    at    its 
,     center  would  be  not  only  meaningless,   but  im- 
N^    possible.     Upon  the  infinite  worth  of  the  Person 
^     all  education,  all  advancement    of   civilized  so- 
ciety,   the    whole    institutional    world     repose. 
Now,  the  Person  is  essentially  self-unfolding,  or 
rather  is  the  unfolding  of  Self ;   it  has  an  order, 
and  hence  there  is  a  science  of  it,  which  is  this 
order  duly  formulated. 

(5) 


6  PSYCHOLOGY  AND    THE  PSYCHOSIS. 

The  first  thing  which  the  student  is  to  grasp  in 
Psychology,  is  himself,  or  his  Self.  And  if  he 
obtain  the  best  return  for  his  study,  he  will  get 
not  merely  some  curious  information  about  his 
mind,  but  will  develop  into  a  completer  self- 
hood. Undoubtedly  the  knowledge  of  the 
mental  activities  has  worth  for  every  rational 
being;  herein  is  Psychology  of  great  use.  But 
the  real  function  of  our  science  is  to  help  the 
individual  unfold  into  his  true  Self,  to  become  an 
actual  Person,  and  not  merely  remain  an  unde- 
veloped, potential  one.  Psychology  has  an  im- 
portant theoretical  side  which  is,  in  general,  to 
impart  knowledge  of  the  Ego,  but  it  has  also  an 
intensely  practical  side,  which  is  that  the  Ego 
come  into  full  possession  of  its  heritage,  namely, 
a  complete  Personality. 

The  central  fact  in  Psychology,  which  is  the 
Ego,  is  also  called  Mind,  Consciousness,  and 
sometimes  Soul,  and  sometimes  Spirit.  The 
science  of  Psychology  shows  the  unfolding  of 
theEjjo  into  consciousness,  or  into  the  knowledge 
of  its  own  activities,  and  in  this  aspect  it  is  often 
named  the  science  of  Mind. 

In  the  present  work  we  shall  cling  pretty  closely 
to  the  word  ^go  to  express  the  central  fact  out 
of  which  our  science  develops.  The  Ego  is  Per- 
son, which  puts  stress  upon  the  element  of  the 


introduction:  7 

will,  or  self-activity;  the  Ego  is  Mind,  which 
puts  stress  upon  the  side  of  intellect  or  self- 
consciousness.  Still  both  sides  are  one  totality, 
the  Ego,  and  each  side  has  no  existence  without 
the  other.  In  every  act  of  intellection  there  is 
some  phase  of  volition,  and  in  every  volition 
there  is  some  phase  of  intellection.  The  highest 
philosophy  reaches  up  to  the  insight  that  Will  and 
Intellect  are  one  in  the  Divine;  but  the  humblest 
act  of  mind  is  a  reflection  of  the  same  unity. 

Objections  have  been  raised  to  the  use  of  the 
Latin  word  Ugo  in  Psychology.  Its  English 
equivalent  can  not  well  be  tolerated  on  account 
of  the  ambiguity  in  sound  with  the  organ  of 
vision  —  I  and  eye.  Some  form  of  the  term 
must  be  employed,  and  the  Latin  word  has  the 
advantage  of  being  a  technical  term  in  Psychol- 
ogy. Its  English  flavor  is,  however,  said  some- 
times to  be  unpleasant,  on  account  of  its  con- 
nection with  egotism  and  selfishness  on  the  one 
hand  and  its  suggestion  of  brooding  and  excessive 
self-occupation  on  the  other.  Undoubtedly  in 
using  it  the  reader  may  have  to  lay  aside  some 
of  his  preconceptions. 

A  great  philosopher  has  shown  that  the  idea  of 
the  Ego  itself  is  chargeable  with  ambiguity, 
since  it  has  two  quite  opposite  strands :  it  is  the 
most  individual  thing  in  the  universe,  being  the 
very  essence  of  individuality,  and  it  is  the  most 
universal  thing  in  the  universe,  being  the  essence 


8  PSYCHOLOGY  AND    THE  PSYCHOSIS. 

of  universality.  But  this  ambiguity  or  twofold- 
nes3  is  really  the  chief  recommendation  of  the 
term;  the  Ego  must  have  just  these  two  opposite 
poles  in  order  to  be  the  theme  of  Psychology. 
It  is  the  most  comprehensive  word  that  can  be 
used,  and  at  the  Game  time  the  most  definite. 

We  should  also  note  that  Psychology,  as  the 
Evolution  of  the  Ego,  means  not  the  unfolding 
of«  the  latter  in  time,  but  its  movement  into  an 
ordered  totality.  The  activities  of  the  child's 
Ego  develop  cotemporaneously  as  well  as  in  suc- 
cession ;  the  scientific  order  is  not  always  the 
chronological.  But  the  science  of  Psychology 
shows  the  Ego  ordering  itself  according  to  its 
own  highest  activity,  namely,  Thought.  The 
principle  of  psychological  procedure  is  not  to 
be  taken  from  the  outside,  is  not  to  be  picked  up 
from  physical  science,  say,  and  clapped  on  exter- 
nally, to  the  movement  of  Mind ;  that  is  the 
most  alien,  artificial  and  jejune  of  all  methods. 
On  the  contrarv  the  Ego  must  order  the  Ego, 
being  just  the  self-orderer  in  its  highest  potence. 

Already  the  question  concerning  the  definition 
of  the  Ego  has  arisen.  To  define  it  formally, 
from  the  outside,  through  something  else  besides 
itself,  is  clearly  impossible.  Any  such  defini- 
tion would  have  to  leave  out  the  main  fact,  and 
so  would  be  partial  or  indeed  meaningless.  Let 
us,  however,  give  a  fresh,  and,  if  possible,  deeper 
glance  into  the  matter. 


INTRODUCTION.  9 

The  Ego  is,  first.  Self,  Person;  the  Ego  is, 
secondly,  the  conscious,  the  knowing;  the  Ego 
is,  thirdly,  the  self-conscious,  the  self-knowinor, 
uniting  thus  both  its  sides  into  one  process. 
From  the  standpoint  of  definition,  the  Ego  is 
Self,  is  the  definer,  and  is  the  Self-definer. 

Is  this  to  define  the  Ego?  Or,  to  put  the 
question  in  a  little  different  shape.  Can  the 
Ego  define  the  Ego?  Some  psychologists  say 
that,  inasmuch  as  the  Ego  must  define  every- 
thing, it  cannot  define  itself.  But  this  state- 
ment is  really  a  contradiction,  and  hence 
self-annulling.  The  Ego  does  define  all  and 
itself  too  ;  or,  rather,  since  it  is  included  in  the 
all,  which  it  defines,  it  cannot  be  left  outside  of 
its  own  definition.  The  Ego  is,  accordingly, 
self-defined,  not  defined  through  anything  else 
but  itself.  Indeed  its  fundamental  characteristic 
is  to  be  self-definition. 

Thus  we  touch  the  peculiarity  of  Psychology: 
the  very  thing  to  be  observed,  ordered,  and 
defined,  is  just  the  thing  observing,  ordering, 
and  defining;  the  central  sun  which  reveals  the 
whole  universe,  cannot  fail  of  revealing  itself  at 
the  same  time.  The  Ego  is  the  witness  and  the 
fact  witnessed,  the  spectator  and  the  spectacle  ; 
double  in  its  action,  yet  single;  ground  of  all 
difference,  yet  of  all  unity  as  well  ;  divided 
within  itself,  yet  individual  (note  the  force  of  ^?^, 


10         PSYCHOLOGY  AND    THE  PSYCHOSIS. 

which  is  negative).  It  is  often  said  that  Psy- 
chology has  to  do  with  "  the  facts  of  conscious- 
ness only,"  or  with  "  the  phenomena  of 
mind;  "  but  who  or  what  is  the  getter  of  the 
fact?  The  getter  of  the  fact  is  also  the  fact 
gotten,  the  producer  of  the  phenomenon  is  the 
phenomenon  produced,  the  ordering  principle  is 
just  what  is  ordered. 

This  reflexive  movement  of  the  Esfo  is  the 
essence  of  it,  is  indeed  the  Ego  definino;  itself 
as  self-active,  and  still  further,  as  self-knowing. 
The  learner  in  Psychology  must  wrestle  with  the 
conception  of  his  science  just  here  ;  this  double 
action  of  the  Ego  is  the  primal  fact  of  it,  as  yet 
quite  abstract  and  empty,  but  which  is  to  fill 
itself  with  all  the  riches  of  concrete  psychical  life. 

The  Ego  is  often  called  the  conscious  subject, 
and  the  fact  just  set  forth  is  designated  as  con- 
sciousness. These  terms  we  shall  also  use  by 
the  way.  When  I  feel,  or  know,  or  wish,  I  am 
conscious  that  I  feel,  know,  wish;  the  Ego  knows 
itself  as  feeling,  knowing,  wishing;  it  can  recog- 
nize itself  in  every  mental  activity  ;  still  further 
it  recognizes  itself  to  be  just  that  which  recog- 
nizes itself,  in  which  fact  lies  its  definition,  or 
indeed  its  self-definition. 

The  beginner  may  have  already  wearied  of  his 
first  lesson  in  Psychology;  the  matter  surely  is 
not  easy,  especially  at  the  start.  But  let  him 
take  courage,  and  have  another  grapple  not  only 


INTRODUCTION.  11 

with  the  definition  of  the  Ego,  but  with  the 
very  idea  of  definition.  The  Ego  is  not  to  be 
defined  by  anything  outside  of  itself,  not  by 
any  major  term  for  subsuming  it,  not  by 
any  middle  term  for  mediating  it,  since  all 
major  terms  and  all  middle  terms  are  simply 
its  own  creatures.  The  Ego  must  define  itself, 
and  it  is  just  that  thing  in  this  universe  of  ours 
which  is  capable  of  defining  itself.  All  defini- 
tion goes  back  to  self-definition  as  its  ground; 
there  could  be  no  definition  of  anything  unless 
there  was  a  self-definer  to  give  it.  The  Eoo  is 
supremely  the  self-definer,  and  as  such  defines 
itself ;  that  is,  the  Ego  defines  itself  to  be  just 
that  which  deques  itself. 

The  student  is  not  to  forget  himself  in  this 
study  of  Psychology,  he  also  is  in  the  psychical 
sweep  and  must  not  be  left  out.  Not  only  must 
he  confirm  each  statement  by  introspection,  but 
must  make  actual  the  fact  that  he  too  is  Ego  by 
taking  himself  up  into  its  movement.  Thus  when 
he  defines  the  Ego  as  self-definer,  what  is  he  but 
the  Ego  defining  itself  just  in  that  way? 

Very  easy  is  it  to  dismiss  all  this  as  dialectical 
subtlety ;  such  it  is,  but  it  cannot  be  evaded, 
since  it  is  the  subtle  dialectic  of  consciousness 
itself,  and  lies  at  the  root  of  the  whole  psychologi- 
cal process.  Not  simply  the  fleeting,  changeful, 
contradictory  phenomena  of  mind  do  we  wish  to 
know,  but  also  what  is  in  it  abiding  and  eternal. 


12  PSYCHOLOGY  AND    THE   PSYCHOSIS. 

I. 

We  shall  now  seek  to  grasp  the  process  of  the 
Ego  as  it  primarily  unfolds  within  itself,  and  as  it 
essentially  remains  through  all  its  activities. 
One  may  say  that  it  is  the  author's  Ego  trying  to 
project  itself  into  an  act  of  self-definition,  and  to 
formulate  the  same;  still  further,  that  it  is  the 
student's  Ego  trying  to  re-think  that  act  and  to 
identify  the  same  with  his  own.  In  both  cases  it 
is  manifestly  the  Ego  defining  itself,  which  is  the 
movement  of  all  Psychology,  and  which  we  shall 
find  to  be  the  principle  lurking  in  many  another 
science.  Now,  having  said  that  the  Ego  was 
self-definition,  let  it  proceed  to  define  itself,  for 
when  I  am  defining  my  Ego,  and  you  yours,  it  is 
merely  the  Ego  defining  the  Eo;o. 

The  Ego  unfolds  within  itself  through  three 
stages: — 

First,  it  is  simple,  undivided,  in  immediate 
unity  with  itself.  In  this  stage  the  Ego  cannot 
yet  know  itself,  it  is  unconscious,  yet  full  of  the 
possibility  of  consciousness. 

We  may  call  such  a  stage  the  infantile,  for  the 
infant  has  an  Ego,  quiescent,  slumbering,  sunk 
in  the  wrappage  of  nature.  The  child  is  the 
potential  man,  and  is  always  giving  out  intima- 
tions of  his  coming  destiny  ;  he  is  continually 
anticipating    manhood.     These    anticipations   of 


INTltODUCTION.  13 

children  are  a  mighty  instrument  of  develop- 
ment in  the  hands  of  the  skillful  educator ;  it  is 
the  great  merit  of  Froebel  that  he  grasped  their 
import  and  organized  them  in  his  kindergarden. 
In  sleep  also  the  Ego  is  in  an  unconscious, 
immediate  condition,  unseparated  within  itself, 
the  sport  of  its  environment.  Likewise  in  wak- 
ing states  of  the  mature  mind  there  are  many 
degrees  of  unconsciousness,  yet  always  with  an 
impulse  toward  consciousness;  indeed  the  Ego 
is  forever  hoverins;  between  the  unconscious  and 
the  conscious,  or  between  the  less  and  the  more 
conscious  activity,  having  an  inner  force  or  motion 
to  burst  from  the  bud  into  the  flower.  Still  in 
the  present  stage  the  Ego  is,  has  being,  though 
not  yet  thinking  and  self-relating;  it  is  blank 
identity  of  Self,  without  diff'erence  realized, 
though  always  impelled  inwardly  toward  self- 
difl"erentiation. 

Secondly,  the  Ego  is  the  divided,  the  different; 
it  separates  itself  within  itself  and  makes  itself 
its  own  object.  Now  it  is  awake,  and  distin- 
guishes itself  from  the  world;  it  has  become 
conscious,  the  dualism  has  entered,  and  man  can 
know. 

This  twofoldness  of  the  Ego  is  the  matter  to 
be  grasped  in  the  present  stage.  Look  inwardly, 
you  behold  yourself;  you  are  your  own   other, 


14         PSYCHOLOGY  AND    THE  PSYCHOSIS. 

you  have  othered  yourself;  that  is,  you  have 
made  yourself  the  object  of  yourself,  you  beiog 
still  the  subject.  These  two  words,  subject  and 
object,  coming  to  light  at  this  point  will  hence- 
forth never  drop  out  of  our  psychological 
vocabulary.  Their  birth-place  is  just  here,  they 
are  sprung  of  the  self-separation  of  the  Ego, 
twins,  Siamese  twins,  distinct  individuals,  yet 
everlastingly  bound  together.  Historically,  these 
two  terms,  originating  with  the  Schoolmen,  have 
descended  into  modern  thought  and  have  colored 
its  entire  course.     They  express  the  fundamental 

dualism    of    consciousness,-  and    form   the    real 

-  s 

starting-point  of  the  psychology  of  our  epoch. 
According  to  Hamilton,  the  term  consciousness 
was  unknown  to  ancient  Plato  and  Aristotle,  and 
was  first  employed  by  Des  Cartes,  the  precursor 
of  modern  philosophy. 

If  the  previous  stage  was  that  of  infancy  and 
of  paradisaical  innocence,  this  second  stage  is 
the  eating  of  the  tree  of  knowledge,  whereby 
dualism  (^deuce,  devil)  enters  and  separates  man 
from  his  primeval  condition  of  simple  unity  with 
himself  and  with  nature.  Thus  the  start  is  made, 
according  to  the  Hebrew  account ;  Greek  legend 
has  many  similar  statements.  Both  the  Iliad  and 
the  Odyssey  spring  from  mighty  breaches  in  the 
Hellenic  soul,  grand  separations  of  the  spirit, 
especially  the  separation  of  Occident  from 
Orient,  in  whose  throes  Greece  was  born. 


introduction:  15 

The  Ego  is  in  itself  the  different,  and  hence 
the  source  of  all  notions  of  difference.  I  could 
not  say  that  yonder  house  was  different  from  the 
tree  which  stands  before  it,  unless  the  fact  lay 
m  me.  I  could  not  think  myself  as  different 
from  you,  if  my  Ego  did  not  have  difference 
within  itself.  I  could  not  know  an  external 
world,  I  could  not  separate  myself  from  this 
book,  unless  I  had  separation  in  me.  Without 
this  differentiation  of  the  Self,  there  would  be 
for  me  no  multiplicity  of  nature,  no  shifting 
landscape,  no  variety  of  any  kind  ;  I  could  not 
distinguish,  could  not  analyze,  could  not  know. 

Hence  this  second  stage  of  the  Ego  will  be 
found  in  every  psychological  process,  small  and 
great ;  we  shall  note  it  in  each  act  of  the  Ego, 
which,  in  order  to  act,  must  separate  itself. 

Thirdly,  the  Ego  is  the  return  out  of  separa- 
tion into  unity  with  itself.  This  unity  is  distinct 
from  the  unity  of  the  first  stage ;  that  was 
immediate,  this  is  mediated,  mediated  by  passing 
through  the  stage  of  difference.  This  unity, 
therefore,  has  the  separation  behind  it,  present 
but  overcome ;  the  opposite  of  itself  is  now 
united  and  reconciled  within  itself. 


The  Ego  has  now  gone  through  the  last  stage 
of  the  process,  which  gives  to  it  completeness. 
The  cycle  of  the  Ego  we  may  name  it,  inasmuch 


16         PSYCHOLOGY  AND    THE  PSYCHOSIS. 

as  it,  like  a  circular  movement,  has  returned  into 
itself.  It  is,  however,  as  yet  only  the  inner  or 
subjective  cycle,  whose  destiny  is  to  make  itself 
external  (to  outei'  or  utter  itself)  in  many  forms 
throughout  Psychology. 

It  also  gives  the  thought  of  restoration  after 
estrangement ;  it  shows  the  nature  of  the  return 
out  of  alienation,  out  of  the  fall,  hinting  the 
grand  recovery  of  man,  which  is  likewise  his 
progressive  movement.  It  is,  in  fact,  the  germ- 
inal process  of  the  deepest  spiritual  experiences, 
and  gives  the  basis  of  that  inner  harmony  which 
comes  from  the  resolution  of  the  sharp  discords 
of  life. 

The  story  of  Eden,  which  may,  from  one  point 
of  view,  be  regarded  as  the  story  of  the  devel- 
opment of  the  first  human  consciousness,  has 
also  its  return  in  later  legend;  Paradise  is  lost 
through  the  grand  estrangement,  but  this  is  over- 
come and  Paradise  is  regained,  and  man  comes 
back  to  his  Eden.  Especially  in  the  great  poem 
of  Dante  is  this  last  form  of  the  old  Semitic 
legend  wrought  over  and  transfigured  into  a  new 
spiritual  utterance  for  the  race.  But  the  same 
movement  and  essentially  the  same  thought  are 
found  in  the  Greek  Mythus,  notably  in  Homer, 
whoso  two  poems,  parts  of  one  whole,  may  be 
respectively  designated  as  the  Separation  and  the 
Return.  Undisguisedly  the  Odyssey  is  called 
by  the  poet  himself  a  Return;   it  is  the  story  of 


INTRODUCTION.  17 

the  return  of  the  hero  Ulysses  from  war, 
estrangement,  neojation.  It  is  a  very  shallow 
view  of  the  poem,  which  sees  only  the  hero's 
external  voyage  back  to  his  home,  with  some 
strange  adventures  thrown  in  by  the  way.  In 
fact,  the  Iliad  and  the  Od3^ssey  together  exhibit 
the  purest  movement  of  the  Ego  found  in 
literature,  clothed  of  course  in  the  events  of  a 
world-historical  epoch ;  in  Homer  the  infant 
Occident  awakes  and  separates  itself  from 
the  Orient.  It  may  seem  a  very  remote  rela- 
tionship, but  really  it  is  a  very  near  one 
when  we  say  that  what  Homer  did  for  the  child- 
man  of  his  age,  Froebel  has  done  for  the  actual 
child  of  our  time :  through  play  and  song  and 
story  he  has  helped  to  lead  it  out  of  its  uncon- 
scious state,  and  gradually  to  take  possession  of 
the  culture  of  its  race,  and  thus  to  become  the 
heir  of  the  future. 

We  must,  accordingly,  seize  the  movement  of 
the  Ego  as  essentially  the  movement  of  Mythol- 
ogy, of  History,  of  Literature.  These  are  all 
products  of  mind  seeking  to  utter  itself  and  to 
become  real  in  the  world  ;  they  all  must  bear  the 
mind's  impress.  There  is,  accordingly,  an  ob- 
jective psychology  which  is  the  best  illustration 
of  the  subjective  one,  veritably  its  necessary 
counterpart. 

Let  us,  however,  turn  back  to  the  three  stages 
above  given;  they  must  be  grasped  as  a  process, 

2 


18         PSYCHOLOGY  AND    THE  PSYCHOSIS. 

always  separating  yet  always  uniting.  The  Ego 
is  not  a  crystallized  thing,  nor  is  it  capable  of 
being  forever  fixed  in  a  category,  so  that  it  may 
be  handled  in  an  external  way.  The  Ego  must 
always  be  re-thought,  that  is,  re-created;  it  can- 
not simply  be  remembered  or  be  represented. 
However  successful  its  formulation  in  words,  it 
cannot  thus  live  and  move,  for  all  speech  is  crys- 
tallization, while  the  Ego  in  its  very  nature  is 
the  process.  Still  the  words  we  must  have,  just 
to  transcend  them;  speech  is  a  ladder  by  which 
the  spirit  climbs  to  its  treasure-house  beyond  the 
ladder. 

11. 

The  process  of  the  Ego  as  just  given  is  the 
germinal  movement  of  Psychology,  unfolding 
into  all  its  distinctions,  and  yet  uniting  these  dis- 
tinctions into  the  one  principle,  which  is  just  this 
process  of  the  Ego.  For  designating  it  from 
somewhat  different  points  of  view,  we  shall 
employ  in  the  main  four  terms  or  categories,  of 
which  we  shall  give  a  brief  exposition.  These 
terms  are  subject-object,  limit-transcending ,  inji- 
nite,  psychosis. 

More  terms  might  be  added,  but  these  will  suffice 
to  show  the  purpose  and  the  usage  of  nomencla- 
ture in  general.  Psychology  has  to  speak  its  own 
language  ;  least  of  all,  can  it  borrow  its  vocabulary 
from    Physiology   without  shooting  into    chaos. 


IN  Tli  OD  UC  TION.  1 9 

But  the  student  must  not  imao:iue  that  all  he  has 
to  do  is  to  write  these  terms  down  in  a  note- 
book, or  to  store  them  up  in  his  memory.  They 
must  be  generated  anew  every  time  they  are 
employed,  if  they  are  to  have  any  life.  The  Ego 
is  not  a  dead  thing,  it  can  be  grasped  only  in  the 
living  movement  of  itself. 

Hence  the  above  analysis  of  the  Ego  must  be 
followed  at  once  by  synthesis,  which  is  not  an 
external  putting  together,  but  a  more  than  vital 
process,  nay  a  thinking  process.  The  second 
stage  of  the  Ego  is  the  analytic,  separative, 
differentiating,  which  has  to  find  its  higher 
truth  in  the  return  to  unity.  The  terms 
Thesis,  Antithesis,  Synthesis,  have  been  used 
a  good  deal  in  some  systems  of  philosophy; 
they  must  at  last  obtain  their  justification  in  the 
movement  of  the  Ego,  and  not  in  any  separated, 
fixated  condition.  In  Psychology  there  has  to 
be  life,  more  than  life,  there  must  be  the  self- 
active  Thought. 

The  Ego  has  been  described  by  a  number  of 
thinkers  as  subject-object,  which,  when  genetically 
thought  out,  is  the  true  definition  of  it.  Here  is 
the  division  within  itself ;  the  Ego  separates  itself 
from  itself,  holds  itself  up  before  itself,  and 
looks  at  itself;  then  it  sees  that  the  two  sides 
are  one.  Consider  again  your  Ego;  you  project 
it  before  you  as  object  and  regard  it;  yet  the 
object  is  the  subject,  is  also  the  Ego  regarding, 


20         PSYCHOLOGY  AND    THE  PSYCHOSIS. 

both  are  one.  The  twain  have  been  put  together 
and  called  subject-object,  an  awkward  but  very 
useful  term,  in  whose  outward  form  we  see 
division,  and  in  the  division  we  see  unity.  Or, 
to  state  the  same  thing  as  a  process:  the  inner 
Ego  throws  it.-elf  outward  and  is  external  to 
itself,  while  still  within.  The  hyphen  is  impor- 
tant, since  it  cancels  the  difference  between  the 
two  sides,  yet  indicates  it  also  as  present,  though 
overcome,  ideated,  ideal. 

A  valuable  point  in  regard  to  the  term  subject- 
object  is,  that  it  persists  in  remaining  meaningless 
unless  we  go  through  the  Ego's  complete  process 
in  thinking  it.  The  triple  movement  lurking  in 
it  must  be  seized,  if  it  is  to  have  any  life  or 
intelligent  purpose. 

Another  important  predicate  of  the  Ego  is 
limit-t7'anscending .  The  Ego  reaches  out  beyond 
its  bounds,  it  bursts  its  barriers,  it  cannot  rest 
satisfied  in  limits,  even  its  own  limits.  We  saw 
that  it  would  not  remain  in  mere  identity,  but 
passed  to  difference  ;  just  as  little  could  it 
remain  in  difference.  Limit-transcending  is  the 
Ego;  if  it  posits  a  limit,  straightway  it  must 
in  some  way  assert  itself  as  beyond  the  same, 
being  the  free,  unbounded  spirit. 

This  characteristic  is  taken  for  granted  in 
every  form  of  education  ;  ignorance  is  a  limit 
which  can  be  transcended,  unless  all  learning  be 
a  mistake.     The  child  goes  to   school  under  the 


INTRODUCTION.  21 

supposition  that  mind  is  limit-transcending;  you 
are  now  reading  this  book  of  mine  buoyed  with 
the  hope  (which  may  be  vain)  of  removing  cer- 
tain limits  of  yours  in  Psychology. 

Upon  the  same  characteristic  rests  the  moral 
nature  of  man.  Vice  is  a  limit  of  which  the  E^o 
must  be  able  to  liberate  itself,  if  we  are  to  be 
held  accountable.  The  Christian  world  holds 
that  the  worst  sinner  can  repent,  that  the 
deepest  and  darkest  limitation  of  the  Ego  this 
Ego  can  wipe  out  and  become  free  again.  Here 
we  are  suddenly  brought  face  to  face  with  what 
is  often  called  the  infinitude  of  man. 

Mind,  Spirit,  Ego,  is  designated  as  infinite. 
Not  that  it  knows  every  particular  object  in  the 
universe,  not  that  it  stretches  itself  externally  and 
extends  beyond  the  sun  and  stars,  filling  all 
space,  but  that  it  can  rise  above  its  own  finitude, 
and  can  assert  its  infinite  and  eternal  nature. 

Undoubtedly,  there  has  been  much  vague  talk 
about  the  infinite  spirit  of  man.  Such  talk,  if 
not  attaining  quite  the  infinite,  certainly  reaches 
the  indefinite  with  supreme  success.  But  whnt 
is  here  meant  by  the  infinite  nature  of  the  mind 
can  be  made  definite  by  the  process  of  thinking. 
The  Ego  has  its  bound,  is  finite,  finds  its  limit 
on  many  sides  in  error,  sin,  ignorance.  But  it 
is  also  aware  that  it  can  pass  its  bound,  that  its 
limit  is  in  reality  no  limit,  is  not  fixed  against  it 
from  the  outside. 


22        PSYCHOLOGY  AND   THE  PSYCHOSIS. 

Employing  these  terms  still  further,  we  may 
say  that  the  Ego  is  both  infinite  and  finite  ;  its 
very  finitude  is  self-canceling ;  its  movement  is 
the  movement  of  the  Finite,  which,  to  be  true 
to  itself,  has  to  put  an  end  to  itself,  and  become 
infinite.  To  use  other  terms,  the  limit  is  nega- 
tion, but  negation  when  fully  thought  negates 
itself  and  becomes  positive. 

The  process  of  the  Ego  through  its  three  stages 
is  the  Psychosis.  Here  we  introduce  a  word 
which  will  remain  with  us  to  the  end  of  the 
present  book,  a  word  which  expresses  the  active, 
unitary  principle  in  all  our  science.  As  the 
Psyche  is  the  soul  of  man,  so  the  Psychosis  is 
the  soul  of  Psychology. 

It  is  a  fundamental  mistake  to  suppose  that 
Psychology  deals  merely  in  difference  and  dis- 
tinction, that  it  is  a  dividing  of  the  mind  into 
faculties  and  activities,  as  if  these  were  the 
rooms  of  a  huge  apartment  house.  The  Ego 
has  unquestionably  division  as  one  of  its  phases, 
but  its  process  is  to  get  out  of  division  and  dis- 
tinction, and  return  to  unity.  A  psychological 
treatise  which  gives  only  distinctions,  contradicts 
therein  the  Ego  itself,  which  must  also  cancel 
distinctions,  even  its  own  distinctions.  The  Ego 
cannot  be  held  fast  in  a  state  of  separation,  else 
it  were  not  itself,  at  least  not  its  whole  living 
self,  but  merely  some  dead  fragment  of  itself. 
Thus  analysis  the    acutest  can  never  reach  the 


INTRODUCTION.  23 

total  Ego,  though  analysis  is  certainly  one  phase 
of  its  process,  which  has,  however,  to  cancel 
analysis  in  order  to  be  the  process. 

The  Psychosis  is,  therefore,  always  to  come 
after  distinction  the  most  minute  and  classifica- 
tion the  most  sweeping,  after  the  smallest  and 
largest  divisions  of  Psycholoirv,  iu  order  that  the 
dislocated  and  anatomized  Ego  be  restored  to 
unity.  To  be  sure  all  this  will  require  mental 
effort,  especially  will  it  demand  the  limit-trans- 
cending act  which  has  been  mentioned.  Lan- 
guage often  stands  in  the  way  of  the  Psychosis, 
yet  the  latter  has  to  be  formulated  in  words  in 
order  to  be  imparted.  Words  are  always  in 
danger  of  getting  fixed,  crystallized,  and  so 
destroy  the  very  process  which  they  are  de- 
signed to  express.  Language  is  essentially  the 
uttered,  the  externalized,  the  separated  ;  it  is  the 
product  of  the  second  stage  of  the  Ego  and  must 
be  transcended  by  the  spirit.  If  I  am  sunk  in 
the  mere  forms  of  speech,  I  cannot  employ  them 
aright,  I  am  their  slave,  the  Ego  loses  its  free 
movement  which  is  just  the  thing  to  be  uttered. 
The  writer  who  fills  and  overfills  language  is 
really  the  master  of  it ;  he  compels  it  to  express 
the  Psychosis.  This  is  true  of  literary  composi- 
tion, far  truer  of  psychological  writing,  which 
too  often  slays  the  soul  in  trying  to  tell  of  it. 

Accordingly  we  shall  endeavor  to  lay  the 
Psychosis  under  the  spell  of  words,  well  knowing 


24         PSYCHOLOGY  AND   THE  PSYCHOSIS. 

the  difficulty,  and  also  well  knowing  that  the 
most  successful  formulation  will  be  dead  to  the 
reader,  till  he  creates  it  anew,  that  is,  re-thinks 
it  by  an  immediate  act  of  his  own  Ego.  Noth- 
ing can  be  more  lifeless  than  the  corpse  of  Psy- 
chology cut  up  into  innumerable  distinctions  with 
out  the  Psychosis;  the  dead  human  body  is  hardly 
so  repugnant.  There  must  be  the  new  life,  nay 
the  new  genesis,  which  makes  whole  ;  still  we 
must  not  forget  that  distinction  has  its  place  in 
the  process  of  the  Ego. 

We  have  now  mentioned  four  terms  which  may 
reasonably  be  employed  in  mental  science  — 
subject-object,  limit-transcending,  infinite,  the 
Psychosis.  It  is  to  be  noted  that  all  these  terms 
are  to  be  understood  in  substantially  the  same 
sense,  yet  they  exhibit  their  contents  in  different 
ways.  They  are  points  on  the  circumference  of 
a  circle  which  have  the  one  common  center, 
though  each  has  a  separate  direction  toward  that 
center.  Each  requires  a  special  act  of  thought 
to  reduce  it  to  unity.  The  Ego  has  to  go  through 
its  process  in  order  to  find  itself  in  these  terms  ; 
there  has,  in  each  case,  to  be  a  Psychosis  in  order 
to  identify  the  Psychosis.  No  definition  of  terms 
is  this  in  the  ordinary  sense ;  it  is  the  Ego  reveal- 
ins  itself  under  different  forms  as  its  own  single 
process. 

To  mark  the  distinction  in  these  terms  just  a 
little   in    passing:   subject-object   indicates   more 


INTRODUCTION.  25 

the  Ego  with  division  present  but  overcome  — 
ideality ;  limit-transcending  indicates  more  the 
Ego  as  reaching  over  its  bound  —  aspiration; 
infinite  indicates  more  the  Ego  as  coming  to  its 
true  Self  in  thus  reachino;  over  its  bound  — 
attainment ;  Psycliosis  insists  upon  the  unifi- 
cation of  these  distinctions,  however  minute  or 
however  colossal,  in  the  one  process  of  the  Ego. 
For  if  the  Ego  be  order  and  not  chaos,  it  must 
have  a  plan;  this  })lan  must  be  its  own,  its  very 
Self,  and  recognizable  by  itself.  Underneath 
these  distinctions,  accordingly,  and  indeed 
underneath  all  distinction  whatever,  lies  the 
Psychosis. 

Historical.  The  previous  view  of  the  Ego  is 
by  no  means  a  new  doctrine;  it  is  substantially 
the  way  in  which  man  has  looked  at  himself  from 
the  beginning,  that  is,  since  he  began  to  regard 
himself  as  a  self-conscious  being.  The  poetrv 
of  the  race  gives  many  a  glimpse  of  this  view. 
Mythology  is  much  occupied  with  it  also. 
Especially  have  the  religions  of  the  world  taken 
hold  of  it  and  incorporated  it  into  their  systems 
of  belief;  under  diverse  shapes  the  Divine  Ego 
is  held  to  be  threefold,  and  thus  to  manifest 
itself  to  man.  Hence  comes  the  sacred  nature  of 
the  number  three  among  so  many  peoples,  it  is 
God's  number,  the  quantitative  form  of  Spirit. 
In  philosophy  the  same  tendency  can  be  observed, 
particularly  among  those  philosophers  who  hold 


26        PSYCHOLOGY  AND    THE  PSYCHOSIS. 

to  a  spiritual  view  of  the  world.  Ancient  Plato 
is  famous  for  his  trichotomy,  or  threefold  move- 
ment of  mind  ;  modern  Hegel  organizes  his  vast 
system  on  the  same  lines.  Superstition  has 
undoubtedly  misapplied  the  number  three,  and 
fancy  has  capriciously  played  with  it,  so  that  it 
has  been  at  times  discredited;  moreover  it  can 
be  used  in  the  most  external  fashion  and  clapped 
on  anywhere  to  anything.  Still  it  has  also  its 
deeply  internal  principle  which  cannot  be  ignored. 

Modern  philosophy  moves  about  the  develop- 
ment of  the  Ego  as  the  center,  or  self-conscious- 
ness. Thinking  and  Being  are  the  two  opposites 
which  are  to  be  reconciled  by  a  philosophic  view 
of  the  world.  Cogito^  ergo  sum  is  the  key-note, 
or  rather  short  overture,  out  of  which  all  suc- 
ceeding harmonies  and  discords  are  unfolded. 
Hence  it  is  that  modern  philosophy  is  occupied 
with  the  psychological  problem,  while  ancient 
philosophy  was  occupied  with  the  ontological,  as 
has  often  been  observed. 

The  culmination  of  the  modern  movement 
took  place  in  Germany  and  called  forth  the 
remarkable  line  of  thinkers  from  Kant  to  Hegel. 
Among  these  it  was  Fichte  who  developed  the 
doctrine  of  the  Ego  to  its  highest  subjective 
potence,  and  brought  into  use  much  of  its  ter- 
minology. Fichte,  therefore,  represents  a  most 
important  phase  of  the  psychological  advance 
of  our  age. 


IN  TRODUC  TION.  2  7 

But  at^ainst  this  movement,  strongly  idealistic, 
a  reaction  has  arisen,  especially  in  Germany.  As 
Psychology  is  at  present  in  the  midst  of  this 
reaction,  we  may  give  a  little  account  of  it.  The 
chief  of  the  reactionary  influences  has  entered 
pedagogy  and  springs  from  Herbart,  who  in  his 
work  on  Psychology  denies  explicitly  the  third 
stao:e  of  the  Eiijo,  or  the  return  into  Self. 
That  is,  Herbart  sees  in  the  process  of  the 
subject-object  only  an  infinite  series,  not  a  circu- 
lar movement,  or  a  process  self-returning.  His 
method  of  refutation  is  by  substituting  object 
for  subject  and  subject  for  object  in  the  defini- 
tion of  the  Ego  as  subject-object,  and  thereby 
producing  an  empty  but  endless  bandying  of 
words  from  one  side  to  the  other.  It  is  manifest 
that  Herbart  gets  only  one  stage  of  the  process 
of  the  Ego,  namely,  difference  ;  beholds  that  the 
Ego,  having  posited  difference  is  compelled  to 
stick  to  it,  and  that  the  return  can  only  be  a  new 
separation.  Thus  no  complete  identification  is 
possible  after  difference  ;  but  that  the  different 
by  its  very  nature  must  differ  from  itself  and 
therein  cancel  itself  into  a  new  unity  by  its  own 
inner  movement,  is  something  that  Herbart  does 
not  see  or  i2;nores. 

Still  the  self-identity  of  the  Ego  is  too  patent 
a  fact  to  be  wholly  cast  away.  So,  according  to 
Herbart,  the  Ecro  must  know  itself  not  as  other 
but  simply  as  itself,  or  must  know  self  as  simple 


28         PSYCHOLOGY  AND   THE  PSYCHOSIS. 

identity,  which  can  have  no  object  in  itself.  The 
Ego  is  not  subject-object,  but  subject  only  ;  so 
difference  is  excluded  from  within,  and  abstract 
identity  is  asserted  of  the  Ego. 

Difference  has,  accordingly,  to  come  from  the 
outside,  from  tha  world,  and  to  determine  the 
Ego,  which  is  thus  not  the  self-determined,  and 
thereby  the  determiner  of  the  external  world, 
but  is  itself  the  externally  determined.  Herbart 
denies  self-activity  to  the  Ego,  which  has  simply 
the  power  of  self-preservation  against  the  im- 
pinging masses  of  sensations  and  percepts. 
These  incominor  materials  meet  the  Ego  with  its 
total  mass,  and  have  a  collision,  the  result  of 
which  is  a  settling  down  into  order,  as  two 
streams  of  water  coming  together  show  conflict 
at  first  and  then  adjust  themselves  according  to 
mechanics  and  statics.  The  mind  also  has  its 
science  of  mechanics  and  statics  ;  the  Ego  is  the 
reservoir  of  all  former  percepts  which  may  be 
considered  to  be  in  a  state  of  equilibrium  till  a 
new  percept  arrives  and  disturbs  the  equilibrium. 

There  can  be  no  doubt  that  Herbart,  just 
through  his  one-sided  stress,  has  called  the 
stronger  attention  to  the  ordering  of  percepts  by 
the  help  of  the  percepts  already  making  up  the 
content  of  the  Ego.  Herein  lies  the  great  value 
of  his  doctrine  of  Apperception,  which  is  a  sub- 
stantial addition  both  to  Psychology  and  to  Edu- 
cation.    Yet  even  in  Apperception  it  is  the  mind 


INTBODUCTION.  29 

observing  mind,  standing  back  and  looking  at  it- 
self, as  it  were,  thus  showing  the  return  into  self, 
which  is  the  very  process  of  the  Ego.  Thus  Her- 
bart  in  spite  of  his  refutation  will  often  be  found 
unconsciously  taking  for  granted  the  Ego  as 
subject-object  or  as  self-activity. 

Hence  in  the  proper  place  we  shall  introduce 
Apperception  into  the  grand  total  movement  of 
Psychology,  and  do  justice  to  Herbart's  impor- 
tant contribution,  though  we  have  to  think  that 
his  doctrine  of  the  Ego  is  a  mistake.  Physiolog- 
ical Psychology  is  also  a  reaction  against  the 
earlier  German  philosophy ;  but  as  it  looks  at  the 
Ego  purely  from  the  physiological  side,  it  never 
gets  to  the  heart  of  the  problem,  though  it  gives 
many  important  hints  in  reference  to  the  physical 
antecedents  and  consequences  of  mental  activity, 
and  makes  many  interesting  measurements  of  the 
quanitative  element,  which  also  belongs  to  mind. 
From  a  hygienic  point  of  view  physiological 
Psychology  has  made  most  valuable  contributions 
to  education ;  in  this  regard,  we  may  say  it  is 
epoch-making. 

III. 

Already  we  have  seen  the  pure  movement  of 
the  Ego  within  itself,  as  subject-object.  Now  it 
will  pass  to  a  new  phase:  it  will  posit  the  non- 
Ego  or  the  external  world;  this  it  will  first 
recognize    as    different    from    itself,    and    then 


30      psy(:hology  and  the  psychosis. 

recognize  as  its  own,  which  is  the  act  of  knowl- 
edge. Still  further,  the  individual  Ego,  through 
this  cognition  of  the  external  object,  rises  into  a 
recognition  of  the  Universal,  Creative  Es:©.  At 
this  point,  however.  Psychology  begins  to  pass 
out  of  its  sphere,  and  reveals  its  connection 
with  another  science,  usually  called  Ontology. 
Recognition  is  a  fundamental  thought  in  Psychol- 
ogy, assuming  three  different  forms,  all  of  which 
we  shall  consider. 

The  Ego  as  simple  subject-object  is  the  return 
to  Self,  which  is  consciousness.  Again  the  Ego 
is  one  with  itself,  it  has  passed  from  subjective 
difference  into  unity  with  itself,  which  we  desig- 
nated as  the  third  stage  of  the  Ego.  This  unity, 
accordingly,  opposes  itself  to  difference  and  thus 
asserts  the  same ;  it  could  not  be  the  opposite  of 
difference  unless  the  latter  were  in  it  and  at 
work;  unity  is  just  as  different  from  difference 
as  difference  is  different  from  unity.  Thus  the 
conscious  Ego  projects  into  existence  a  new 
object  separated  from  itself,  which  is  the  non- 
Ego. 

The  new  difference  is  not  that  of  the  second 
stage  above  described,  not  the  subjective,  inter- 
nal one;  it  is  not  the  difference  within  Self  but 
outside  of  Self.  The  object  is  not  now  the  one 
in  subject-object,  but  is  the  complete  negation  of 
subject-object  or  Ego;  that  is,  the  object  is  now 
uon-Eiro. 


INTRODUCTION.  31 

So  tho  Ego,  htiving  reuched  consciousness  of 
itself  in  its  first  process,  posits  an  objective 
world  outside  of  itself,  the  opposite  of  itself. 
The  difference,  previously  internal,  is  now  pro- 
jected out  of  the  Ego  and  made  external.  A 
realm  of  externality  thus  arises,  which  we  shall 
hereafter  find  to  be  not  merely  external  to  the 
Ego,  but  external  to  itself. 

We  may  trace  a  little  further  the  new  object. 
It,  as  already  stated,  is  the  product  of  the 
difference  from  subject-object,  it  is  the  other  of 
the  Ego.  Yet  it  is  also  the  object  of  the  same, 
it  is  the  thing  looked  at,  the  fact  or  the  phe- 
nomenon which  the  Ego  holds  up  before  itself. 
In  spite  of  the  difference,  therefore,  the  Ego 
identifies  the  new  object  with  its  own  process  as 
subject-object;  it  preserves  the  difference  ideally 
by  overcoming  it  and  making  the  new  object  its 
own,  recognizing  the  same  as  its  own  object. 

A  step  further  we  may  carry  the  movement : 
the  process  of  the  object  will  show  the  same 
three  stages  as  the  process  of  the  subject  — 
simple,  separated,  unified.  First,  the  object 
will  show  itself  in  simple,  unrelated  unity  with 
itself,  as  any  isolated  thing  in  the  world  of  sense  ; 
secondly,  it  will  hold  itself  distinct  from  the 
subject,  maintaining  its  difference  therefrom,  as 
in  a  conscious  act  of  perception  ;  thirdly,  the  ob- 
ject will  show  itself  as  one  with  the  subject, 
unified  with  subject-object,  as  in  the  completed  act 


32         FSYCHOLOGY  AND   THE  PSYCHOSIS. 

of  knowledge.  The  destiny  of  the  object  as  non- 
Esro  or  the  externa]  world  is  to  be  known,  that  is, 
to  be  identified  through  and  with  the  process  of 
the  Ego. 

Herewith  we  come  upon  a  fundamental  thought. 
All  knowing  is  the  seeing  of  this  process  of  the 
Ego  as  the  essential  fact  of  the  object.  The 
Ego  beholds  the  world  as  itself,  then  it  knows 
the  same,  and  is  identical  with  it,  having  canceled 
the  difference  between  Ego  and  non-Ego.  For 
the  Ego  is  subject-object,  such  is  the  mold  into 
which  it  pours  the  universe.  The  knowing  Ego, 
therefore,  identifies  the  world  with  itself,  or,  we 
may  also  say,  it  recognizes  the  external  object  to 
be  one  with  itself.  Still  this  external  object 
remains,  it  is  not  annihilated  by  being  known, 
rather  is  it  ideally  preserved.  The  difference 
still  holds,  even  when  the  non-Ego  is  turned  back 
and  translated  into  the  Ego,  as  it  has  to  be,  if 
it  reach  its  true  inner  significance.  Such  we  may 
call,  in  general,  cognition;  the  Ego  cancels  the 
difference  between  itself  and  the  world,  beholding 
in  the  latter  its  own  process. 

In  order,  however,  to  go  to  the  bottom  of  this 
matter,  we  must  observe  that  the  cognitive  act  here 
unfolded,  is  really  recognitive;  that  is,  the  Ego 
recognizes  itself  in  the  external  object,  it  identi- 
fies the  other  as  its  own.  If  I  am  to  know  the 
world,  I  am  to  find  it  in  my  own  Ego,  for  I  have 
nothing  else  to  know  with  ;  without  such  an  in- 


INTR  OD  UC  TION.  33 

strument,  the  world  is  alien  to  me  and  unattain- 
able, since  I  cannot  get  that  which  I  have  no 
means  of  getting.  All  cognition  is  essentially 
recognition. 

But  may  we  not  conjecture  that  there  is  some- 
thing in  the  world  which  lies  outside  of  all  possi- 
ble forms  of  the  Ego,  something  which  is  indeed 
unknowable?  There  is  no  means  of  proving  any 
such  fact,  or  indeed  of  perceiving  it,  for  what 
else  have  we  to  perceive  with  but  the  Ego? 
There  cannot  be  even  a  sensation  without  the 
activity  of  self;  you  have  only  your  knower  to 
know  with.  Still  such  an  unknowable  something 
has  crept  into  modern  philosophy,  where  it 
creates  vast  confusion,  for  is  it  not  the  contradic- 
tion of  all  thought?  When  you  say  that  this 
matter  is  unknowable,  you  must  know  something 
very  important  about  it  in  order  to  be  able  to 
make  the  statement.  The  world  must  be  pene- 
trable by  thought.  Why?  Because  it  is  a 
thought. 

All  cognition  is  recognition.  But,  though  I 
may  know  the  world,  I  am  aware  that  I  did  not 
make  it;  I  find  it  before  me,  and  identify  it,  I 
recognize  it ;  my  relation  to  it  thus  is  theoretical. 
But  when  the  Ego  identifies  it  as  Ego,  we  know 
it  as  not  our  own  Ego  ;  for  this  reason  wo  once 
called  it  the  realm  of  the  non-Ego.  The  world 
is  object,  still  not  the  object  found  in  our  subject- 
object.     It  is,  however,  object,  and  must  have  a 

3 


34        PSYCHOLOGY  AND   THE  PSYCHOSIS. 

subject  to  correspond ;  the  question  then  is,  what 
is  that  Ego  of  which  the  external  universe  is  the 
true  object?  We  are  compelled  to  posit  a 
World-Ego,  which  is  also  subject-object.  Thus 
we  have  an  Ego  whose  object  is  the  world,  in- 
cluding me,  including  my  particular  Ego  recog- 
nizing such  an  universal  Ego. 

The  complete  development  of  Psychology 
carries  us  up  to  the  Divine  Ego  which  created 
the  world,  or  whose  difference,  otherness,  outer- 
nes3  is  the  external  presence  of  nature  in  which 
man  is  placed,  and  which  he  has  to  know,  that  is, 
recognize  as  Ego.  Not  so  much  man  as  man's 
Ego  is  the  highest  of  creation,  being  God's  image, 
that  is,  the  image  of  His  Ego.  God  is  also 
subject-object,  His  objective  element  being  the 
universe,  which  His  Ego  created  by  its  own 
inner  necessity,  and  which  the  human  Ego 
recognizes  as  Ego,  and  so  comes  to  knowledge. 

In  this  connection  it  may  be  remarked  that  the 
difference,  separation,  otherness  of  the  Divine 
Ego  is  actual,  is  a  posited  distinction,  and  has 
immediate  reality  as  object;  that  is,  God's  think- 
ing and  willing  are  one,  thought  is  deed  with 
Him.  Man's  stage  of  separation,  however,  is 
subjective,  ideal,  in  his  Ego,  which  ho  has  to 
make  real  through  his  will ;  he  finds  his  objective 
world  already  made,  which  he  has  to  make  over 
and  thus  objectify  himself.  Wo  may  conceive  of 
the  thought  in  this  fashion  :  God  plans  and  His 


INTRODUCTION.  35 

plan  is  the  universe ;  man  plans,  and  his  plan 
has  to  transform  through  volition  some  part  of 
the  universe  already  existent.  It  was  the  great 
insight  of  the  Schoolmen  that  Intellect  and  Will 
become  one  in  God. 

Very  remote  all  this  probably  appears,  but  it 
is  intimately  bound  up  with  our  science.  When 
my  Ego  knows  the  external  object,  that  knowl- 
edge rests  upon  the  fact  of  a  World-Ego,  the 
Divine,  the  Universal  Person ;  it  recognizes  the 
same  as  essentially  one  with  itself.  Every  act 
of  my  knowing  pre- supposes  the  Divine  as  ex- 
istent, as  object  not  only  to  me  but  also  to  itself. 
Really  that  is  just  what  I  know  — nothing  more, 
nothing  less.  From  this  height  of  outlook  we 
can  see  that  our  Ego  acts  with  the  Divine  Ego  in 
knowing,  co-operates,  as  it  were,  with  God, 
doing  over  again  what  deity  does.  Thus  is  man 
truly  godlike  in  knowing,  the  image  of  the 
Creator.  The  noble  Malebranche  must  have  had 
some  such  thought  in  mind  when  he  uttered  his 
famous  statement  that  '*  we  see  all  things  in 
God." 

The  great  point  to  which  we  always  come 
back  in  the  present  discussion,  is  this:  How 
does  the  Ego  as  simple  subject-object  pass  to 
the  external  world  which  is  non-Ego?  Note 
again:  the  world  is  object,  and  hence  corre- 
sponds to  object  in  the  simple  Ego  (or  subject- 
object)  ;   but  the  world  is  also  object  to  its  own 


36         PSYCHOLOGY  AND    THE  PSYCHOSIS. 

Ego  or  subject,  just  as  the  object  in  my  Ego  has 
its  subject.  So  we  transfer  the  conception  of 
our  Ego  with  its  subject-object  to  a  World-Ego 
with  its  suV)ject-object.  The  fact  of  the  world 
being  objective  necessitates  its  having  a  subject 
also,  an  Ego  which  is  the  counterpart  of  it  — 
the  Universal,  the  Divine.  Simply  to  know  the 
external  object  is  cognition,  which  deepens  into 
recognition  when  we  know  the  same  object  as  Ego. 

I  observe  the  rain,  the  descent  of  the  stream, 
each  seems  to  be  falling  all  the  time.  But  I 
next  observe  evaporation,  the  rise  of  water  from 
the  earth  into  the  cloud,  which  is  borne  by  the 
winds  to  the  upper  air  or  mountain  tops,  where 
it  is  condensed  and  falls  again.  Now  I  have  the 
explanation,  I  see  the  total  meteorological  process 
of  nature,  which  is  an  external  image  of  the  pro- 
cess of  my  Ego  ;  previously  I  was  not  satisfied,  I 
could  not  rest  content  with  a  part  of  the  cycle, 
which  in  me  was  whole.  When  I  can  bring  any 
phase  of  nature  into  its  cycle,  I  understand  it, 
I  explain  it ;  I  make  it  correspond  to  the  process 
of  my  Ego.  Still  I  do  not  make  the  process  of 
nature,  there  is  another  will  in  it  —  Whose? 
A  different  Ego  from  mine  has  this  entire  out- 
ward world  as  its  object,  namely  the  Divine, 
which  I  have  ultimately  to  recognize  as  the  com- 
plement and  fulfillment  of  all  my  knowledge. 

Thus  a  theistic  (not  thcologic)  strand  runs 
through  all  Psychology,  much  against  the  com- 


INTBODUCTION.  37 

mon  view  of  the  matter.  To-day  this  science  of 
the  soul  is  often  said  to  have  no  soul ;  but  our 
Psychology  has  not  only  a  soul  but  a  God.  As 
little  can  Homer  do  without  his  deities  as  Psy- 
chology can  do  without  its  divine  element. 

It  will  be  well  to  look  back  and  to  summarize 
what  we  have  learned.  We  began  with  the  con- 
scions  Ego,  which  recognized  itself  as  its  own 
immediate  object,  and  this  object  as  itself  ;  thus 
the  recognition  is  subjective.  Then  in  the  cog- 
nition of  the  external  object  we  found  the  Ego 
recognizing  the  non-Ego  or  the  world  as  itself, 
which  we  may  name  the  objective  recognition. 
Still  further,  the  Ego  recognizes  the  non-Ego  to 
be  not  only  itself,  but  also  to  be  the  object  of  the 
Divine  Ego,  through  the  world  rising  to  deity, 
who  is  now  recognized  by  the  individual  Ego  as 
its  other  or  opposite,  that  is,  as  absolute  Ego. 
For  the  true  non-Ego  is  found  to  be  not  merely 
the  external  world,  but  an  Ego  which  is  the 
opposite  or  the  negation  of  the  individual  or 
finite  Ego,  which  cancels  within  itself  all  dif- 
ference, separation,  finitude.  Such  is  absolute 
recognition  or  the  recognition  of  the  Absolute  as 
Ego,  as  Divine  Personality. 

We  have  now  unfolded  the  three  Recognitions, 
which  we  shall  briefly  put  together,  that  the 
reader  may  make  his  own  the  complete  move- 
ment of  the  Ego  before  proceeding  to  the  more 
detailed  development  of  Psychology. 


38         PSTCEOLOGY  AND   TEE  PSTCEOSIS. 

1.  Subjective  Recognition. —  The  Ego  di- 
vides itself  within  itself  into  subject  and  object, 
and  recognizes  the  latter  as  itself —  the  individual 
Ego  as  conscious. 

2.  Objective  Recognition. —  The  Ego  separates 
the  non-Ego  (tho  world)  from  itself,  and  then 
proceeds  to  recognize  the  same  as  its  own  or  as 
Ego  —  cognition,  the  knowing  of  the  object. 
Thus  the  Ego  makes  over  the  world  into  itself, 
so  that  it  knows  the  same. 

3.  Absolute  Recognition. —  The  Ego  recog- 
nizes the  world  as  the  object  or  expression  of  an 
Ego  whose  thought  is  reality,  who  knows  him- 
self as  object,  and  creates  the  world  as  his  other. 

The  total  process  as  above  set  forth  may  be 
grasped  as  follows  :  The  individual  Ego,  through 
knowing  the  objective  world,  mediates  itself  with 
the  Divine  Ego.  Psychology,  as  the  science  of 
the  evolution  of  the  Ego,  has  to  give  the  account 
of  this  process,  and  therein  takes  its  true  place. 

Also  a  mighty  Psychosis  moves  through  the 
three  Recognitions  and  joins  them  into  one  pro- 
cess, in  which  the  human  Ego  rises  up  and  inter- 
links with  the  Divine,  in  which  man-conscious- 
ness by  its  own  inner  necessity  is  seen  to  find  its 
fulfillment  in  God-consciousness. 

Historical.  It  was  the  work  of  Des  Cartes  to 
bring  into  modern  philosophy  the  significance  of 
the  self-conscious  Ego.  In  his  famous  doctrine, 
/  think,  therefore  I  am,  he    makes  thinking  the 


INTRODUCTION.  39 

ground  of  being.  By  his  I  think  he  means  the 
Eeo  thinkinjr  itself  or  self-consciousness,  as  is 
shown  by  his  answer  to  Gasseudi's  objections.  / 
walk,  therefore  I  am,  will  not  do,  there  has  to  be 
the  self-thinking  Ego  in  the  proposition  before 
being  can  be  predicated.  /  tidnk  is  the  center 
of  my  being,  and  thought  is  the  fountain  of 
existence. 

This  identity  of  thinking  and  being — "the 
most  interestino;  idea  of  modern  times,"  accord- 
ing  to  Hegel  —  was  not  developed  by  Des  Cartes, 
he  did  not  unfold  the  Ego  in  its  process  with  the 
non-Ego.  Still  he  saw  what  it  involved  ;  a  dim 
intimation  he  had  that  the  self-knowing  Ego  of 
man  had  its  necessary  complement  in  the  Divine 
Ego.  Hence  springs  his  effort  to  prove  the 
existence  of  God.  The  two  extremes  he  saw, 
and  he  felt  their  connection,  but  he  did  not  sup- 
ply the  mediating  thought,  which  is  indeed  the 
development  of  philosophy  since  his  time.  Still 
he  turned  on  the  waters  and  gave  direction  to 
the  stream  ;  the  problem,  however,  remains  and 
has  to  be  solved  by  every  person  in  his  own 
fashion  or  stay  unsolved. 

Des  Cartes'  Thinking  and  Being  have  unfolded 
into  subject  and  object.  Ego  and  non-Ego,  self- 
consciousness  and  externality.  Then  he  has 
sought  to  bring  into  view  the  divine  counterpart 
to  human  thinking  by  his  argument  for  the  exist- 
ence of  God. 


40         PSYCHOLOGY  AND   THE  PSYCHOSIS. 

Let  us  recapitulate  in  this  connection  the 
foregoing  movement  once  more  before  leaving 
it.  My  Ego  seizes  the  world  as  external  object, 
subjects  it,  makes  it  subject,  knows  it.  But  the 
knowledge  or  identification  of  the  world  is  not 
completed  by  my  identifying  it  with  my  subject; 
the  world  must  also  be  taken  as  the  object  of  its 
own  Ego  (or  subject-object),  for  I  am  aware  that 
it  is  not  the  created  object  of  my  Ego;  I  may 
know  the  world,  but  I  did  not  make  it.  So  I 
rise  to  the  Divine  Ego  (or  subject-object),  of 
which  the  world  is  the  true  object,  as  supple- 
mentary to  and  involved  in  every  act  of  my 
cognition. 

Des  Cartes  has  the  two  sides,  the  theistic  and 
the  egoistic  (or  subjective),  but  he  by  no  means 
unites  them.  His  theistic  side  first  unfolded, 
and  called  forth  Malebranche,  who  saw  all 
things  in  God,  and  Spinoza  who  saw  God  in  all 
things,  and  thereby  jeoparded  the  existence  of 
the  individual. 

The  egoistic  side  of  Des  Cartes  (his  cogito) 
developed  later,  its  legitimate  child  being  Fichte 
with  his  doctrine  of  the  Ej^o  and  non-Ego.  To 
Hegel  belongs  the  distinction  of  having  made 
what  appears  to  be  the  final  synthesis  of  the 
dualism  which  started  so  emphatically  with  Des 
Cartes,  and  which  since  the  hitter's  time  has 
determined  the  general  character  of  philosophy. 
It  is  plain  that  this  character  is  largely  psycho- 


INTBODUCTION.  41 

logical,  and  the  attempt  to  banish  all  philosophy 
out  of  psychology  in  recent  years  is  on  the  face 
of  it  futile  and  absurd. 

IV. 

The  Ego  having  mastered  the  non-Ego  or 
objective  world,  and  identified  the  same  with  it- 
self (which  is  the  knowing  of  the  same),  pro- 
ceeds to  know  itself  us  this  knowino-  of  the 
objective  world,  formulates  and  orders  such 
knowledge,  which  is  its  own  process  of  knowing. 
This  gives  the  Science  of  the  Ego,  constructed, 
of  course,  by  the  Ego  itself. 

We  have  seen  the  principle  of  the  Ego's 
activity  —  its  threefold  movement,  which  it  must 
manifest  if  it  act  at  all.  We  are  now  to  pass  to 
the  science  of  the  Ego,  which  is  the  Ego  grasp- 
ing its  own  order  throughout  all  its  phenomena, 
and  thus  setting  forth  the  system  of  itself.  Such 
a  science  differs  from  all  other  sciences  ;  the  lat- 
ter are  ordered  from  without  by  the  Ego,  while 
this  science  is  ordered  from  within,  the  Eeo  be- 
ing  the  thing  ordered  and  the  orderer.  It  always 
runs  double,  yet  in  unity  with  itself.  If  we  say 
that  Psychology  is  the  science  of  the  facts  of  the 
Ego,  we  must  not  conceive  of  the  Ego  as  simply 
a  mass  of  facts  which  are  to  be  arranged  by  some 
power  outside  of  themselves,  as  is  the  case  with 
the  facts  of  Natural  Science.  The  mind  knows 
the   object,    then    it    knows    itself  knowing  the 


42         PSYCHOLOGY  AND   THE  PSYCHOSIS. 

object ;  this  secolid  knowledge  ordered  gives  the 
science  of  knowledge. 

Or,  to  give  a  little  different  turn  to  the 
matter:  the  Ego  is  the  knower,  is  the  known, 
and,  chiefly,  is  the  knower  knowing  himself  as 
the  knower  of  the  known. 

The  Ego,  as  the  science  of  itself  and  of  its 
own  phenomena,  will  unfold  through  three 
stages. 

I.  It  is  the  immediate  psychical  act  — 
Psyche  —  as  a  uniti  the  single,  complete,  men- 
tal thrust  or  discharge,  before  all  division  and 
classification,  of  which  this  act  is  the  source 
and  the  material.  It  must  always  be  remem- 
bered, and  hereafter  it  will  often  be  enforced, 
that  each  psychical  act  requires  the  whole  mind, 
and  involves  implicitly  all  psychical  acts,  which 
might  be  shown  by  a  sharp  analysis.  Still  the 
psychical  act  is  also  special,  has  its  individual 
character  and  relation ;  so  it  has  to  be  ordered, 
or  rather  orders  itself,  in  reference  to  other 
psychical  acts.     This  brings  us  to  the  next. 

II.  It  is  Psychology,  which  is  the  science  of 
the  Ego  in  all  its  divisions.  This  is  the  sphere  of 
separation,  which  gives  us  the  so-called  faculties, 
the  special  activities  of  the  Ego.  Formerly  the 
science  of  mind  dealt  chiefly  in  division  and 
classification,  and  this  element  is  not  to  be  dis- 
pensed with  at  any  time.  Still  the  Ego  must  not 
stop  with    mere  division,  which  is  but  one  stage 


introduction:  43 

of  its  threefold  movement.  The  fundamental 
divisions  of  Psychology  are  Feeling,  Will, 
Intellect,  which  are  seen  to  correspond  to  the 
three  stages  of  the  Ego. 

III.  It  is  the  Psychosis.  Already  we  have 
emphasized  the  significance  of  this  terra  and  shall 
often  do  so  again.  After  the  divisions  of 
Psychology  must  always  come  the  unification 
of  the  Psychosis ;  we  are  never  to  rest  content 
with  laying  out  the  mind  into  so  many  faculties 
and  defining  them.  The  mind  is  a  whole  in  every 
one  of  its  special  acts,  even  the  smallest,  and  the 
science  of  mind  must  in  some  way  express  just 
this  total  process  of  it  amid  its  finest  sub-divisions. 
We  are  inclined  to  afBrm  that  the  chief  problem 
of  Psychology  at  present  is  to  get  a  method, 
which,  while  giving  the  distinctions  of  the  science 
their  fnll  validity,  will  at  the  same  time  preserve 
the  unity  of  the  mind  and  preserve  it  alive. 
Nothinor  is  more  certain  than  that  the  mere  ana- 
Ivzins:  and  arranging  of  the  mental  activities  one 
after  the  other  leaves  us  with  a  dead  science, 
which  is  verily  "  Psychology  without  a  soul." 

Our  age  is  called  often  the  analytic  age,  and  it 
must  divide  and  sub-divide  and  go  on  refining  to 
a  microscopic  minuteness  in  all  things.  Undoubt- 
edly most  books  on  Psychology  are  in  the  habit 
of  protesting  that  "  the  mind  is  one  "  while  its 
activities  are  varied;  still  they  give  us  always  the 
division,  and  very  seldom   the  unity,  especially 


44         PSYCHOLOGY  AND    THE  PSYCHOSIS. 

the  living  unity,  which  is  the  process  of  the  Ego. 
The  Psychosis  is  the  return  out  of  separation  to 
the  oneness  of  mind,  yet  the  separation  is  not 
lost  but  taken  along  as  ideal  or  as  a  moment. 
Our  science  is  not  a  row  of  dried  sticks,  each  one 
apart,  repellent,  lifeless;  on  the  contrary  each 
activity  is  itself  and  the  total  movement  of  the 
Ego  likewise.  Very  subtle  is  the  Psychosis,  not 
to  be  grasped  merely  as  some  abstract  conception, 
still  less  as  an  image :  it  presupposes  an  Ego 
identifying  the  process  of  the  Ego  with  itself;  it 
is  your  Ego  seizing  its  own  movement  in  any 
psychical  act  and  identifying  the  same. 

The  relation  between  Psychology  and  the 
Psychosis  may  be  illustrated  by  the  relation  be- 
tween Theology  and  Religion.  The  one  is  the 
exi)ressi(Mi  of  the  conception  of  the  Divine  in 
formula,  proposition,  dogma  —  a  necessary  ex- 
pression, by  the  way;  the  other  is  the  soul's 
unity  wiih  God  in  worship.  Theology  is  largely 
a  matter  of  definition,  so  is  Psychology  ;  through 
definition  Theology  becomes  separative,  becomes 
many  Theologies.  Religion,  on  the  other  hand, 
lays  stress  on  the  unity,  feels  the  one  spirit  in 
all  religious  belief,  from  the  humblest  to  the 
highest.  So  the  Psychosis  is  the  Ego  unifying 
all  the  distinctions  of  Psychology;  it  is  the  one 
active  soul  in  all  the  manifold  psychical  activities. 
Wiiat  Religion  is  to  Theology,  what  Justice  is  to 
Jurisprudence,  what  the  Spirit  is  to  the  Letter, 


INTIiODUCTION.  45 

is  the  Psychosis  to  Psychology.  Even  this  hist 
distinction  the  Psychosis  annuls  —  the  distinction 
between  itself  and  Psychology,  and  takes  up  the 
hitter  into  the  one  grand  process  with  itself. 

The  threefold  division  of  the  science  of  Psy- 
chology will  be  seen  to  be  fundamental,  spring- 
insr  from  the  nature  of  the  Ego,  whose  activitv  is 
threefold.  This  triple  movemeut  the  Ego  im- 
prints itself  upon  all  processes  of  knowledge,  or 
rather  beholds  itself  in  them,  since  all  knowing  is 
the  seeing  such  a  movement  in  the  object,  which, 
till  it  be  thus  seen  and  ordered,  is  chaotic  or  un- 
known. We  have  no  other  instrument  of  cogni- 
tion but  the  Ego,  which  must  work  after  its  own 
nature,  and  unfold  its  material  according  to  its 
own  hiw.  Hence  the  triplicity  running  through 
the  manifold  distinctions  of  Psychology,  all  of 
them  bearing  the  impress  of  the  Ego  as  simple, 
as  divided,  as  unified. 

There  are,  however,  difficulties  in  such  a  pro- 
cedure. As  it  seems  to  put  the  free  spirit  into 
limits,  into  fetters  if  you  choose  to  say  so,  the 
latter  protests  and  begins  to  assert  its  limit- 
transcending  nature.  This  protest  has  its  validity 
and  must  always  be  met  not  with  dogmatic  asser- 
tion, but  with  reconciling  thought.  If  the  above 
process  were  a  scheme  external  to  the  Ego,  and 
if  the  latter  were  forced  into  it  from  the  outside, 
the  whole  thing  would  have  to  be  cast  away,  not 
only  as  useless  but  as  spirit-destroying. 


46         PiSYCHOLOGY  AND    THE  PSYCHOSIS. 

Yet  spirit  has  au  order,  of  all  things  in  the 
universe  it  is  just  the  orderer,  and  of  itself 
too.  It  rises  above  limits,  but  this  rise  is  its 
principle  and  not  its  chaos.  If  it  has  a  scheme, 
that  scheme  is  its  own,  and  is  self-imposed.  If 
it  has  a  law,  that  law  has  been  enacted  by  itself, 
is,  in  fact,  just  itself.  The  Ego,  like  man,  is 
free,  not  because  it  is  ungoverned  but  because  it 
is  self-governed.  It  must,  in  its  science,  com- 
bine development  with  order,  going  perpetually 
beyond  itself,  yet  just  therein  coming  to  itself. 
The  Ego  must  have  in  its  system  both  liberty  and 
law,  excluding  inner  caprice  and  outer  chaos. 

The  empirical  method  has  the  habit  of  catch- 
ing up  an  isolated  fact,  analyzing  it,  and  placing 
it  under  some  rubric  in  an  external  fashion. 
Such  a  procedure  may  have  to  pass  for  a  time  in 
physical  science,  but  it  will  not  do  in  mental 
science,  in  which  the  observed  fact  is  just  the 
observer  observing,  in  which  the  object  is  one 
with  the  subject.  Psychology  has  too  often  been 
constructed  from  without,  division  after  division 
is  introduced  according  to  the  caprice  of  the 
psychologist  without  any  inner  unfolding.  The 
science  is  not  free,  not  true  till  it  construct  itself 
according  to  its  own  internal  principle. 

Psychology  must  always  be  supplemented  by 
the  Psychosis.  If  the  former  be  handed  over 
merely  to  arbitrary  analysis,  or  to  unbridled 
experimentation,    it    shows   itself  cliaotic,  or  at 


INTRODUCTION.  47 

most  put  together  in  an  external  order,  more  or 
less  alien  to  its  true  nature.  It  must  have 
analysis  and  division,  but  it  must  also  have  the 
return  to  unity,  and  this  unity  must  not  be 
defunct,  something  abstract  and  finished,  but 
living  and  moving,  yea,  self-active  in  its  own 
process. 

Looked  at  from  the  present  point  of  view, 
"the  old  Psychology"  was  in  the  main  divis- 
ive, a  so-called  faculty-Psychology,  though  it 
always  protested  that  the  mind  was  one.  In  the 
main  "the  new  Psychology"  is  hostile  to  the 
faculty  principle  ;  but,  in  breaking  down  the  old 
order,  it  leads  us  only  too  often  into  chaos 
instead  of  the  new  order,  which  we  are  all  hop- 
ing for.  We  must  have  the  specialization,  the 
faculties,  if  you  please ;  we  must  also  have  the 
unification,  not  as  an  abstract  caput  mortuum,  but 
as  the  active  principle  in  all  division. 

Let  us  grasp  in  a  brief  statement  the  main 
sweep  of  the  present  Introduction.  First  is  set 
forth  the  inner  movement  of  the  Ego  as  subject- 
object.  Secondly,  the  Ego  posits  the  different, 
the  non-Ego,  and  then  proceeds  to  recognize  it  as 
one  with  itself,  which  act  is  the  fundamental  act 
of  knowing,  and  which  manifests  itself  in  the 
three  Recognitions.  Thirdly,  this  act  of  know- 
ing becomes  science  when  the  Ego  grasps  the 
same  as  its  own  movement,  formulating  and 
ordering  itself  in  the    process   of    knowing    the 


48         PSYCHOLOGY  AXD    THE  PSYCHOSIS. 

Outer  and  inner  worlds.  The  science  of  the  Eijo 
will  manifest  itself  in  three  forms,  the  psychical, 
the  psychological,  and  the  psychosis  —  distinct, 
yet  as  one. 

This  science  is  what  we  are  next  to  consider  in 
its  detailed  movement. 


INTELLECT. 

The  act  of  the  Ego  preliminary  to  the  move- 
ment of  Intellect  is  the  separative  one,  which 
act  is  the  division  into  itself  and  the  external 
world,  or  into  Ego  and  non-Ego. 

This  dualism  shows,  in  general,  the  chasm 
which  the  mind  is  to  bridge  by  cognition.  In- 
tellect starts  with  the  external  object  as  some- 
thing apart,  separate,  wholly  outside  ;  the  process 
of  the  latter  is  the  getting  rid  of  such  an  external 
condition,  and  the  becoming  internal  or  known. 
The  object  is  alien  to  the  Ego  at  the  beginning, 
is  unknown,  or  rather  is  known  as  unknown. 
Such  is  the  preparatory  stage  which  is  to  be 
transcended. 

The  general  movement  of  the  Ego  in  Intellect 
is  to  overcome  the  separation  between  itself  and 

4  (49) 


50         PSYCHOLOGY  AND   THE  PSYCHOSIS. 

the  world,  and  to  identify  tlie  latter  with  itself, 
whereby  it  cognizes  the  world  as  its  own. 

In  this  manner  the  Ego  masters  the  alien- 
ation of  the  external  object  from  itself  and 
recog-nizes  the  same  to  be  itself  through 
all  separation  und  difference.  Again  we  must 
note  that  cognition  is  fundamentally  recog- 
nition. When  I  know  this  house,  I  recognize 
the  Ego  in  it,  the  idea  of  the  builder.  Suppose 
that  we,  by  some  process,  could  deftly  jerk  this 
idea  out  of  the  house,  what  would  it  become? 
It  would  fall  to  pieces,  it  would  suddenly  lapse 
into  chaos.  That  which  makes  this  house,  then, 
is  the  idea,  not  the  brick  and  mortar,  wood,  iron, 
glass.  It  is  the  idea  which  supports  the  ceiling 
above  our  heads,  the  idea,  to  be  sure,  control- 
ling the  materials  of  structure.  Now  if  I  am  to 
know  this  house,  I  must  get  hold  of  its  idea,  and 
identify  it,  and  so  make  it  one  with  my  Ego. 
There  is  nothing  else  here  for  me  to  know;  the 
Ego  which  brought  forth  the  product  I  must 
commune  with,  and  see  its  movement  in  its  work. 
Then  I  know  the  work  and  not  till  then.  The 
Ego  cognizes  the  thing,  and  therein  recognizes 
itself  in  the  thing. 

The  Ego  in  Intellect  starts  with  the  object 
which  it  translates  into  itself;  the  Ego  in  Will 
starts  with  itself  which  it  translates  into  the 
object.  Knowledge  identifies  the  object  with 
Self,    Volition    identifies    Self    with    the   object. 


INTELLECT.  61 

Intellect  utters  itself  in  a  cognition,  Will  utters 
itself  in  a  deed  ;  the  one  is  often  called  theoret- 
ical, the  other  practical. 

To  complete  the  process  of  the  Ego  in  this 
sphere,  we  must  add  Feeling,  which  is  the  imme- 
diate stage  of  the  Eo:o  before  it  becomes  conscious 
of  its  separation  from  the  bodily  organism  ;  still 
it  acts  in  undivided  unity  with  the  same.  Then 
the  Ego  separating  itself  within  itself  and  utter- 
ing (outering)  itself  as  object  is  Will.  Finally, 
the  Ego  internalizing  the  object  and  making  the 
same  itself  is  the  Intellect.  These  three  — 
Feeling,  Will,  Intellect  —  constitute  the  funda- 
mental division  of  Psychology.  Yet  they  are  the 
one  process  of  the  Ego,  they  are  at  the  same 
time  the  Psychosis. 

This  threefold  division  of  the  science  has  been 
often  assailed  by  psychologists,  still  it  keeps  its 
place,  and  cannot  well  be  superseded.  It 
originated  from  a  true  insight  into  the  movement 
of  the  Ego,  and  is  vouched  for  by  a  long  line  of 
sages,  thinkers,  and  poets.  One  may  find  it 
suggested  by  ancient  Homer,  though  in  an 
imaginative,  mythical  form ;  it  is  explicitly 
announced  by  Plato  in  his  trichotomy;  it  is 
employed  by  Kant  and  Hcgol.  It  has  taken 
deep  hold  on  the  religious  mind  both  in  the 
Orient  and  Occident,  which  embodies  it  in  many 
a  symbol. 

It  should  be  observed  that  this  primary  dis- 


52         PSYCHOLOGY  AND   THE  PSYCHOSIS. 

tinctioii  of  the  mind  carries  with  it  all  further 
distinction.  If  the  Ego  be  threefold  in  itself, 
then  every  activity  of  it  must  manifest  the  same 
triplicity.  It  must  think  in  its  own  way,  accord- 
ing to  its  own  scheme,  if  it  think  at  all.  The  result 
will  be  that  the  divisions  of  the  science  will  not 
be  capricious  but  ordered  ;  they  can  not  be  made 
from  the  outside,  the  psychologist  cannot  drag 
them  in  as  he  pleases,  increase  or  diminish  their 
number  according  to  momentary  whim  or  in- 
sight. The  science  must  develop  according  to 
its  law,  whatever  be  the  psychologist's  caprices  ; 
only  when  he  follows  and  utters  this  law,  is  he 
truly  scientific. 

The  objection  will  often  be  heard  that  such  an 
ordered  movement  of  the  Ego  is  limiting,  cramps 
the  spirit's  full  activity,  destroys  its  freedom  by 
forcing  it  into  a  predetermined  cast-iron  system. 
No  more  than  to  obey  the  law  of  the  land  destroys 
the  civil  freedom  of  the  citizen.  Indeed  without 
the  law  there  would  be  no  true  freedom,  but  only 
caprice  of  the  individual  and  with  it  utter  dis- 
order and  final  anarchy.  Government  there 
must  be ;  it  should  not,  however,  come  from 
without,  for  that  is  political  subjection,  if  not 
servitude;  it  must  come  from  within,  that  is,  it 
must  bo  self-government,  in  which  we  all  believe. 

Now  this  proposed  ordering  of  the  Ego  is  its 
own,  its  law  is  made  by  itself  for  itself,  it  is  self- 
legislative.     A  famous  statement  concerning  free 


INTELLECT.  53 

government  declared  that  it  was  of  the  people 
by  the  people  for  the  people.  The  free  njove- 
ment  of  the  Ego  must  not  be  made  anarchic,  it 
too  must  be  an  ordering  of  itself  by  itself  for 
itself. 

Still  further  we  may  assert  the  freedom  of  the 
Ego  when  its  full  process  is  rightly  grasped. 
The  very  scheme  of  it  makes  it  limit-transcend- 
ing ;  it  posits  difference,  limitation,  restraint, 
but  it  also  posits  the  return  out  of  these  to  unity. 
The  Psychosis  is  the  canceling  of  all  bounds  of 
the  Ego  and  the  revealing  of  it  as  the  unbounded, 
as  that  which  can  transcend  its  own  bound. 
Freedom  thus  is  the  very  law  of  the  Ego,  the 
necessity  lurking  in  its  process. 

In  the  present  book,  accordingly,  we  shall  see 
the  Ego  ordered  and  arranged  in  its  manifold 
distinctions,  but  this  order  must  be  its  own,  and 
must  proceed  according  to  the  inherent  nature  of 
the  Ego.  Nothing  is  to  be  imported  into  its 
movement  from  the  outside,  nothing  inside  of  it 
is  to  be  left  out  of  its  movement. 

Accordingly  we  shall  try  to  avoid  two  oppo- 
site, yet  equally  objectionable  methods.  The 
metaphysical  method  starts  out  with  some  fore- 
gone system  of  Philosophy  which  it  applies 
more  or  less  externally  to  the  free  movement  of 
the  Ego.  The  method  of  Natural  Science  takes 
the  procedure  derived  from  the  physical  sciences 
and  applies  the  same   more  or  less  externally  to 


54         PSYCHOLOGY  AND   THE  PSYCHOSIS. 

the  free  movement  of  the  Ego.  Each  method, 
proceeding  from  directly  opposite  standpoints, 
commits  the  same  mistake  in  regard  to  Psychol- 
ogy. Yet  each  method  in  its  proper  limits  has 
a  genuine  contribution  for  Psychology.  We 
cannot  wholly  aliminate  metaphysical  concepts 
from  our  science,  such  as  law,  science,  concept, 
though  we  banish  any  pre-ordained  metaphysical 
system.  Likewise  we  call  to  our  aid  the  method 
of  physical  science  in  treating  of  physics  and 
physiology  as  conditions  of  the  psychical  pro- 
cess. Still  the  method  of  the  Ego  must  be  its 
own,  self-derived,  not  taken  from  Philosophy  on 
the  one  hand,  or  from  Natural  Science  on  the 
other.  Method  it  must  have  from  the  start,  and 
apply  the  same  strictly,  but  this  method  must  be 
generated  out  of  itself  and  imposed  upon  itself 
by  itself. 

The  movement,  therefore,  of  the  Ego  in  Intel- 
lect is  the  overcoming  the  difference  between 
Ego  and  non-Ego  by  cognizing  the  latter  as 
itself.  The  intellectual  act  is  the  mind  find- 
ing itself  in  the  world,  or  identifying  the 
world  with  itself.  The  movement  will  be 
threefold,  bearing  the  impress  of  the  Ego. 

1.  Sense-perception  is  the  Ego  getting  pos- 
session of  the  external  object  and  uniting  the 
same  with  itself  —  the  object  being  always  pres- 
ent to  the  senses. 

2.  Representation  is  the   Ego  separating   the 


mTELLECT.  55 

image  of  the  external  object  from  itself,  elab- 
orating and  getting  possession  of  the  same  in 
all  its  vaiiiations,  and  then  uniting  it  with  it- 
self—  the  image  always  being  present  to  the 
Ego. 

3.  Thinking  is  the  Ego  penetrating  the  object 
and  recognizing  the  Ego  as  creating  the  same. 
Thus  the  Ego  in  Thought  identifies  itself  as  the 
creative  principle  in  the  Universe,  as  the  genus, 
or  the  geneuic,  that  which  generates. 

The  whole  constitutes  the  Psychosis  of  the 
Ego  as  Intellect,  as  the  process  of  making  the 
external  object  internal,  of  identifying  it  with 
the  Ego,  which  latter  finally  recognizes  itself  as 
generative  energy  of  the  objective  world. 


CHAPTER  FIRST,— SENSE-PERCEPTION. 

Sense-perception  is  the  process  of  the  Ego  in 
knowing  the  external  object  through  the  senses. 
This  object  is  present  always  in  Sense-perception, 
and  is  seized  upon  separately  by  Attention,  and 
is  incorporated  into  the  Ego  with  its  stores  by 
Apperception.  The  general  sweep  is  from  the 
outer  sensing  to  the  inner  ordering  of  the  object, 
but  the  knowledge  of  it  remains  immediate,  or 
the  knowledge  of  the  real  object.  The  image  of 
the  thing  is  not  yet  distinguished  from  the  thing, 
both  image  and  thing  are  in  an  unconscious  unity, 
not  to  be  broken  till  Representation  enters. 

In  a  general  way  we  shall  state  beforehand  the 
stages  through  which  Sense-perception  moves  in 
order  to  know  the  external  object.  Three  Sec- 
tions: — 

T.  Sensation  is  the  act  of  the  Ego  uniting  the 
(50) 


SENSE-PERCEPTION.  57 

external  world  immediately  with  itself  through 
the  Senses; 

II.  Perception  is  the  act  of  the  Ego  seizing 
some  particular  object  given  by  Sensation,  sepa- 
rating the  same,  and  making  it  a  percept; 

III.  Ajjperception  is  the  act  of  the  Ego  order- 
ing the  particular  percept  through  and  with  the 
previous  stores  of  the  Ego. 

These  three  terms  have  been  employed  by 
psychologists  in  a  great  variety  of  significations. 
Nearly  every  original  writer  has  his  own  usage  of 
the  terms  Sensation,  Perception  and  Appercep- 
tion. Of  these,  Apperception  has  hardly  yet 
come  into  universal  employment,  still  it  has 
already  acquired  many  different  shades  of  mean- 
ing. The  only  thing  to  be  done  under  such  cir- 
cumstances is  to  follow  the  general  trend  of 
usage,  which  we  shall  try  to  do. 

There  is  an  advantage  in  bringing  together  as 
far  as  possible  the  various  derivations  of  the 
verb  perceive.  The  Ego  is  the  percipient  in  this 
sphere,  its  content  is  n  percept^  the  special  act  is 
a  perception,  which  name  is  also  given  to  the 
thing  perceived.  Apperception,  the  third  stage, 
expresses  the  relation  to  Perception  as  the  sec- 
ond stage;  Sense-perception  couples  Sensation 
and  Perception,  and  thus  overarches  the  whole 
sphere. 

A  word  should  be  said  in  regard  to  the  defini- 
tions which  we  have  sent  on  in  advance  of  the 


58         PSYCHOLOGY  AND    THE  PSYCHOSIS. 

special  treatment  of  the  provinces  definecl.  They 
are  merely  provisional,  supposed  aids  for  the 
student  who  wishes  to  take  a  brief  outlook  in 
the  direction  whither  he  is  going.  They  are, 
therefore,  temporary  makeshifts,  to  be  laid 
aside  when  the  real  edifice  is  built.  For  the  true 
definition  is  not  thus  picked  up  from  the  outside, 
but  must  generate  itself  out  of  what  goes  before. 
The  definition  of  the  Self  must  be  self-defined  or 
violate  its  own  inherent  nature.  The  special 
definition  of  Apperception,  for  instance,  must 
proceed  of  its  own  accord  out  of  Perception,  its 
antecedent  stage,  and  in  like  manner  that  of  Per- 
ception out  of  Sensation.  These  terras  ary  not 
to  be  caught  up  at  any  point  and  have  a  defini- 
tion clapped  on  them  in  a  merely  external 
fashion.  Again  we  affirm  that  the  psychological 
definition  must  be  genetic,  self-unfolded,  show- 
ing itself  as  a  phase  of  the  process  of  the  Ego. 
In  Sense-perception  the  external  object  is 
always  present  to  the  senses,  and  is  in  the  pro- 
cess of  being  taken  up  and  made  internal  by  the 
Ego.  Hence  this  sphere  is  often  colled  Presen- 
tation, in  contrast  to  Representation.  The  ex- 
ternal object  has  extension,  has  three  dimensions 
usually,  but  when  it  is  sensed,  its  extension  is 
taken  away,  its  geometrical  form  is  canceled  by 
passing  through  the  Ego,  which,  after  such 
cancellation,  reproduces  the  extended  object. 
Yonder  door  I  perceive  ;  its  extension   I  take  up 


8ENSE-PEBCEPTI0N.  59 

into  my  Ego  which  has  no  extension,  which  is 
just  the  annulling  of  extension.  Now  the 
strange  fact  occurs  that  this  annullinof  of  the 
object  by  the  Ego  is  its  fresh  reproduction. 
Really  I  can  only  perceive  an  object  by  first 
destrovins  it  and  then  recreating  it.  Yonder 
door  must  pass  through  the  zero-point  of  my 
Ego,  and  have  its  three  dimensions  pressed  to 
nothing,  before  I  can  see  it  yonder,  the  product 
of  ray  own  activity.  The  Ego  has  to  focus  all 
externality  into  itself  and  then  generate  it  anew 
out  of  itself.  We  shall  first  note  this  fact  in 
Sensation. 


SE  C  TION  FIB  ST.  —  SEN  8  A  TION. 

Sensation  is  the  Ego  uniting  the  object  with 
itself  thronorh  the  senses.  There  must  be  an 
external  physical  object,  there  must  be  the  bodily 
organism  with  its  senses,  there  must  be  the  Ego. 
The  act  of  Sensation  requires  the  presence  and 
co-operation  of  all  three  elements;  the  object 
must  be  presented  to  the  organism,  which  then 
conveys  the  jiresented  object  to  the  Ego,  which 
last  must  accept  this  presentation,  reach  back 
and  take  up  into  itself  the  object.  This  is  the 
cycle  of  sensation,  starting  from  the  presented 
object  and  returning  to  the  same,  which  cycle  in 
its  totality  thus  becomes  the  possession  of  the 
Ego. 

We  can  also  say,  in  a  general  manner,  that 
Sensation  is  the  E2;o  starting  to  make  internal 
the  external  object  by  means  of  the  senses.  The 
(60) 


seiVsation:  6i 

Ego  in  Sensation  annuls  the  outer  into  the  inner, 
then  projects  the  hitter  into  the  world.  Sensa- 
tion may  also  be  considered  as  the  first  eettinsT  a 
knowledge  of  the  material  realm,  which  knowl- 
edge is  to  be  followed  up  and  deepened  by  later 
processes  of  mind. 

Sometimes  the  word  Sensation  is  applied  to 
that  which  is  simply  an  affection  of  the  organism 
without  any  object,  or  which  is  purely  imaginary. 
These  phases  we  shall  leave  out  of  account  at 
present. 

In  studying  Sensation,  accordingly,  there  are 
three  factors  which  must  be  carefully  held  apart 
and  examined. 

First,  the  external  factor  of  Sensation,  the 
physical  world  which  is  to  be  taken  up  and  in- 
ternulizfd  by  the  Ego,  the  realm  of  nature 
environing  the  man,  the  mundane  element. 

Second,  the  mean  factor  of  Sensation,  the 
living  body  with  its  nervous  system,  the  middle 
term  between  mind  and  matter,  the  physiological 
or  corporeal  element,  the  bridge  of  life  out  of 
nature  to  the  soul. 

Third,  the  internal  factor  of  Sensation,  the 
Ego  with  its  self-separating  and  self-uniting 
process,  the  psychical  or  spiritual  element  of 
Sensation,  which  is  at  the  same  time  the  total 
cycle  of  Sensation. 

From  the  preceding  divisions  the  entire  sweep 
of  Sensation  can  be  discerned  in  outline.     It  is 


62        PSYCHOLOGY  AND   THE  PSYCHOSIS. 

the  mind's  process  of  transforming  the  external 
world  into  the  mind,  the  Eijo's  movement  to 
know  externulity.  The  object  being  at  hand, 
that  is,  being  in  the  horizon  of  the  senses,  the 
Ego  must  present  the  same  to  itself,  it  must 
make  such  object  internal. 

Sensation,  however,  does  not  yet  distinguish 
the  single  thing  from  its  continuity  in  Space  or 
its  succession  in  Time;  whatever  flows  in  upon 
us  through  the  great  stream  of  objects,  has  to  be 
sensed. 

I.  The  External  Factor  of  Sensation. 

We  consider  first  that  portion  of  the  natural 
world  which  lies  outside  of  the  human  organism, 
the  extra-organic.  This  is  the  })rimordial  mate- 
rial of  Sensation,  is  that  which  has  to  be  sensed, 
or  to  be  made  internal. 

This  natural  world  itself  is  in  a  perpetual 
process,  which  the  Ego  must  finally  identify 
with  its  own.  Of  the  process  of  nature  we  dis- 
tinguish three  stages  :  the  mechanical,  the  chem- 
ical, and  the  phyfiical.  The  first  shows  the 
relations  of  the  outward  form  of  matter,  the 
second  the  relations  of  the  inner  constitution  of 
matter,  the  third  shows  matter  in  a  state  of 
vibration,  which  is  the  process  itself  in  ma- 
terial form. 

The  material  object  has  extension,  the  Ego  is 
not  extensive,  but  intensive  ;  that  is,  it  negates 


SEIffSATION:  63 

the  object  as  extended,  then  neonates  this  nesra- 
tion,  and  posits  the  object  anew,  as  its  own. 
Thus  it  is  that  the  external  factor  of  Sensation 
has  to  be  re-created  by  the  Ego  before  there  can 
be  a  Sensation. 

We  shall  now  take  a  few  glances  at  the  exter- 
nal factor  of  Sensation,  which  has  to  do  with 
nature.  It  is  nature  or  the  physical  world  which 
is  to  be  taken  up  by  the  senses  and  united  with 
the  Ego.  Now  this  external  natnre  has  a  variety 
of  phases,  or  an  order  within  itself;  it  has  also 
its  principle  or  fundamental  thought,  which  may 
be  stated  to  be  externality,  outsideness,  other- 
ness. 

Moreover  nature  is  in  a  movement,  in  a  pro- 
cess of  overcoming  its  externality  ;  it  longs,  so 
to  speak,  to  get  inside  of  itself;  hence  every 
material  body  gravitates  toward  the  center  of  the 
earth,  which  if  it  reached,  it  would  no  longer  be 
outside;  it  could  then  be  only  inside  of  itself. 
Really  it  would  there  attain  selfhood. 

The  various  stages  of  this  movement  of  nature 
toward  internality  we  have  distinguished  as  the 
mechanical,  the  chemical,  the  physical.  Each 
of  these  stages  has  one  or  more  senses  to  take  it 
up  into  the  Ego,  which  is  seeking  to  make  it 
internal  in  itself,  that  is,  in  the  E^o. 

We  may  now  see  that  Nature  and  the  Ego  have 
an  intimate  correspondence.  Nature  moves  to- 
ward internality  or  selfhood,  even  in  the  act  of 


64         PSYCHOLOGY  AND   THE  PSYCHOSIS. 

gravitation ;  but  the  Ego  picks  up  Nature  on  her 
way  to  the  goal,  in  one  of  her  stages,  and 
internalizes  the  same,  primarily  in  an  act  of 
Sensation. 

I.  The  mechanical  stage  shows  the  purest 
form  of  externality  in  the  universe.  The  exter- 
nal body  acts  upon  the  external  body  in  an 
external  way,  whereby  the  outward  force  is  im- 
parted and  continues  till  overcome.  The  so-called 
mechanical  powers  show  various  ways  in  which 
external  bodies  act  upon  external  bodies.  Every 
kind  of  machinery  rests  essentially  upon  the 
same  principle. 

All  space  is  filled  with  material  bodies  standing 
in  mechanical  relation  to  one  another.  From 
the  remotest  speck  of  stellar  dust  to  the  terres- 
trial objects  just  around  us,  we  are  environed  with 
a  world  of  mechanism,  which  in  one  way  or  other 
we  have  to  meet.  Our  body  is  simply  one  of 
these  mechanical  objects  in  the  first  place ;  it  is 
subject  to  contact,  to  motion,  to  all  the  incidents 
of  this  grand  environment  of  mechanism. 

But  the  human  body  not  only  passively  re- 
ceives the  mechanical  impulse  and  imparts  the 
same  outwardly,  like  a  piece  of  lifeless  matter; 
it  takes  up  the  same  inwardly,  and  imparts  it  to 
the  Ego,  through  the  senses,  specially  through 
the  sense  of  Touch.  Thus,  externality  in  its 
most  external  manifestation  is  caught  up  from 
the  outer    world  and  hurried    off    to    the  inner 


SEXSATION.  65 

world  of  the  Ego  where  it  is  incorporated  with 
the  Self. 

II.  The  second  grand  stage  in  the  process  of 
Nature  is  the  chemical.  The  material  body  is 
now  broken  into,  torn  to  pieces  by  its  own  inner 
agency  co-operating  with  an  outside  agency;  it 
is  decomposed  into  its  constituents,  which  may 
be  recom posed  into  a  new  and  difTerent  body. 
Chemism  manifests  an  inner  quality  of  the  object ; 
in  mechanism  the  latter  is  separated  or  united 
outwardly,  in  chemism  it  separates  within  itself 
according  to  its  own  law,  and  unites  in  the  same 
way.  A  stone  is  broken  or  put  together  from 
the  outside,  mechanically,  and  each  part  is  still 
a  stone,  and  the  whole  too  is  a  stone  ;  but  when 
it  is  dissolved,  chemically,  the  separation  causes 
it  to  lose  its  characteristic,  it  is  no  loniier  a 
stone,  it  becomes  another  object  or  element. 

Chemism,  accordingly,  changes  the  form  and 
property  of  the  thing,  assailing  and  undoing  the 
individuality  thereof.  Mechanism  through  its 
forces  may  break  to  pieces  or  mix  together 
objects;  they  remain  the  same  essentially  in 
division  or  mixture;  their  individuality  is  not 
lost.  Chemism  is  the  great  internally  separating 
and  transforming  principle  of  external  nature. 
Mechanism  brings  objects  outwardly  together, 
which  chemism  then  divides  and  unites  inwardly. 

Avast  environment  of  chemism  in  nature  sur- 
rounds us  on  all  sides,  which  the  Ego  is  to  take 

5 


66         PSYCHOLOGY  AND   THE  PSYCHOSIS. 

up  and  appropriate  through  the  senses,  which  in 
this  domain  are  chiefly  Taste  and  Smell. 

III.  Besides  the  mechanical  and  chemical 
properties  of  matter,  there  are  those  which  are 
distinctively  called  physical  —  Sound,  Light, 
He;it,  Electricity. 

Sound  results  when  a  body  is  struck  or  assailed 
in  some  way,  its  individuality  is  attacked  and  it 
resists,  vibrating  between  the  attack  and  the 
resistance.  A  struggle  for  self  is  thrown  into 
the  air,  which  is  the  medium  of  sound.  A  sound- 
world  thus  arises  and  environs  the  man,  reaching 
him  through  the  ear. 

Liglit  is  caused  mainly  by  consumption  of 
matter,  the  chemical  change  of  form.  The 
grand  source  of  Light  is  the  sun,  the  center  of 
the  solar  system,  which  is  burning  up,  and  thus 
reveals  nature  or  externalitv.  The  result  is. 
Light  is  thrown  out  from  the  center  in  opposition 
to  gravity,  or  the  principle  of  mechanism.  Such 
is  the  destiny  of  the  external  world:  as  it  ap- 
proaches the  center  or  internality,  it  is  consumed, 
it  vanishes,  and  yet  produces  the  light,  in  which 
the  inherent  character  of  externality  is  revealed. 
Vision  is  the  sense  by  which  all  this  is  brought 
to  the  Ego. 

Heat  also  is  the  result  of  combustion,  primarily 
of  the  sun,  so  that  we  have  a  heat-ray  as  well  as 
a  light-ray.  It  is  propagated  through  a  medium 
in    undulations    and    is    taken  up  by  the  entire 


SEN'SATION.  67 

periphery     of    the    body,    requiring    no    special 
sense. 

Electricity  is  the  result  of  mechanical  friction 
or  chemical  dissolution,  and  moves  in  a  circuit. 
There  is  first  the  separation  of  this  force  into 
opposites,  called  positive  and  negative  poles,  and 
then  their  unity  in  the  current.  A  cyclical  move- 
ment manifests  itself  in  electricity  and  begins 
to  suggest  the  circuits  of  organic  life,  especially 
of  the  nervous  system. 

The  complete  mechanical  cycle  takes  up  the 
earth  into  its  movement  —  the  earth  whose  revo- 
lution around  the  sun  is  the  outermost  form  of 
the  cycle  in  nature,  namely  the  cycle  of  gravita- 
tion. Electricity  shows  the  innermost  cycle  of 
nature,  in  which  the  force  divides  itself  within 
itself  in  order  to  manifest  itself.  The  chemical 
cycle  is  intermediate  ;  the  two  bodies  disintegrate 
into  their  constituents  in  order  to  integrate  anew ; 
thus  there  is  a  circuit  from  unity  to  separation 
and  back  to  unity. 

Sound,  Light,  Heat,  Electricity  can  be  pro- 
duced by  both  mechanical  and  chemical  means. 
All  are  the  result  of  an  assault  on  or  a  dissolu- 
tion of  material  bodies,  that  is,  of  the  negation 
of  matter  in  some  form.  Such  a  negation  in 
the  first  place  negates  gravity,  goes  in  opposition 
to  it;  hence  it  propagates  itself  through  the  sur- 
roundino;  medium  in  all  directions,  or  along  a 
wire  or  confined  medium. 


68        PSYCHOLOGY  AND   THE  PSYCHOSIS. 

The  fact  then  appears  that  the  special  senses 
take  up  matter  in  some  negated  phase;  it  has 
to  be  ill  the  process  of  becoming  non-material 
in  order  to  be  received  by  the  senses  and  the 
mind.  What  we  may  call  the  immateriality  of 
matter  is  the  form  of  it  to  which  the  Ego  re- 
sponds, being  itself  supremely  the  immaterial 
principle. 

One  may  see  in  the  form  of  vibration  the 
oscillatory  trembling  between  the  non-material 
and  the  material,  the  opposite  of  the  steady 
force  of  gravity,  an  image  or  outer  semblance 
of  the  strugofle  between  the  two  sides.  The 
air,  invisible  matter,  has  this  billowy  character  in 
its  perpetual  recoil  against  the  earth  and  its 
movement.  The  air  is  a  vast  sea  of  rolling 
waves,  in  which  man  lives;  he  takes  up  an 
unseen  principle  in  his  breath. 

The  process  of  negating  matter  is  what  the 
senses  receive  from  these  physical  agents.  (1) 
The  most  external  is  the  mechanical  assault 
upon  the  object  which,  however,  reacts  and 
preserves  itself,  producing  sound  or  vibration  of 
the  air.  (2)  Heat  is  also  produced  by  mechan- 
ical assault  upon  the  object  as  well  as  by  chem- 
ical dissolution  and  combustion.  (3)  Light  is 
the  product  of  negation,  being  the  result  of  the 
combustion  or  destruction  of  form  in  all  cases 
doubtless.  The  peculiar  point  in  the  case  of 
Light  is  that  while  its  cause  is  form-destroying 


SEN-SATWN.  69 

it  is  for  tiie  environment  form-revealing :  the 
consuming  matter  shows  the  limits,  the  finitude 
of  matter.  Such  is  the  dualism  which  is  brought 
to  the  Ego  by  vision —  in  the  negation  of  matter 
we  behold  its  limitation.  (4)  Electricity  is  set 
in  motion  by  the  destruction  of  material  in 
a  certain  relation,  by  mechanical  or  chemical 
means.  But  this  power  is  not  now  radiated 
from  a  center  but  takes  the  circular  form  more 
or  less  confined.  The  breaking  of  the  circuit 
causes  it  to  manifest  its  force  to  overcome  the 
separation.  The  transmission  of  this  negative 
power  as  electrical  is  very  destructive  to  all 
material  forms,  if  they  stand  in  the  way  of  the 
return,  in  the  breach  of  the  circuit. 

Looking  back  at  the  natural  object  in  the 
present  connection,  we  observe  that  its  move- 
ment is  more  and  more  from  the  external  and 
extensive,  toward  the  internal  and  intensive, 
then  back  again  to  a  new  form  of  the  external 
and  extensive,  namely  the  vibration.  This  piece 
of  wood  as  extended  is  assailed  or  destroyed,  the 
result  is  sound  or  light  which  is  a  new  projection 
of  the  body  assailed  or  destroyed,  in  the  form  of 
the  vibration.  Its  extension  is  transformed  and 
becomes  an  intensive  (or  internal)  principle 
which  transforms  itself  back  into  extension, 
which  now  has  motion. 

In  this  external  process  of  nature  we  note  the 
correspondence  with  the  internal  process  of  the 


70         PSYCHOLOGY  AND   THE  PSYCHOSIS. 

Ego,  which  ill  Sensation  takes  it  up  and  assimi- 
lates it  with  itself.  The  mediating  element  be- 
tween these  two  extreme  processes  (the  external 
and  the  internal)  is  the  human  body  whose  func- 
tion in  the  present  sphere  we  are  next  to  con- 
sider. 

II.  The  Mean  Factor  of  Sensation. 

We  have  now  reached  the  corporeal  organism, 
which  with  its  nervous  system  is  the  mean  factor 
of  Sensation,  intermediate  between  the  world 
and  the  Ego.  Nature  in  some  form  comes  in 
contact  with  and  stimulates  the  nerve-ends,  and 
this  stimulation  will  be  found  to  involve  the 
entire  animate  body,  which  is  the  gate  as  well 
as  the  track  from  the  outer  to  the  inner,  and 
back  again  to  the  stimulated  part.  Thus  the 
movement  in  the  organism  and  also  its  structure, 
especially  its  neural  structure,  is  cyclical.  Al- 
ready we  observed  the  same  fact  as  the  chief 
phenomenon  of  electricity  in  external  nature, 
and  electrical  action  we  shall  find  transmuting 
itself  into  nervous  energy. 

The  neural  structure  of  the  human  body  we 
shall  now  study  a  little  as  the  organic  basis  of 
Sensation,  omitting  as  far  as  possible  anatomical 
details,  and  trying  to  see  the  main  thing,  namely, 
its  correlation  with  the  Ego.  Three  divisions  of 
structure  we  shall  briefly  designate. 

I.  The  corporeal  periphery,  with  its  system  of 


SEN-SATIOy.  71 

nerve-eiulinss  which  receive  the  external  stimu- 
lus  and  start  the  neural  molecular  movement  — 
The  Senses. 

II.  The  separative  principle  of  the  nervous 
system,  manifesting  itself  primarily  in  the  dual 
division  of  the  nerves  into  afferent  and  efferent, 
which  come  tosfether  in  a  central  orsjan,  also 
distinct,  namely,  the  brain  and  its  adjuncts. 

III.  The  unity  of  the  system  made  active  and 
real  in  the  neural  molecular  movement,  which, 
still  material,  is  the  final  stimulus  of  the  Ego  to 
Sensation.  This  molecular  movement  tends  to 
be  cyclical,  but  its  circuit  is  broken,  like  the  two 
poles  of  the  electrical  circuit,  till  the  psj^chical 
factor  is  introduced  and  unites  the  current, 
which  is  the  completed  means  of  communication 
between  the  outer  world  and  the  Ego. 

We  have  used  the  terra  corporeal  periphery, 
which  has  become  quite  common  in  the  Psychol- 
ogy of  to-day.  Conceive  your  body  as  a  sphere  ; 
each  point  on  its  surface  is  connected  with  a 
plexus  of  nerves  which  sends  off  a  radius  to  the 
middle  of  the  sphere,  where  is  the  central  organ 
which  bears  the  stimulus  of  the  Ego.  The  sur- 
face of  the  sphere  is  everywhere  brought  into 
some  form  of  contact  with  the  outer  world,  which 
the  Ego  must  receive,  internalize,  and  recreate  for 
itself.  There  is  to  be  not  simply  a  reflection  of 
the  external  object  as  from  a  mirror,  but  a  re- 
production of  it,  a  kind  of  re-enactment  of  its 


72        PSYCHOLOGY  AND   THE  PSYCHOSIS. 

creation.  Thus  each  Ego  with  its  sphere  is  a 
microcosm,  has  to  make  itself  a  center  of  the 
universe,  generating  the  latter  over  again  for 
itself.  Only  in  this  way  can  it  ever  get  a  sen- 
sation of  externality. 

I.  The  corporeal  periphery  is  organized  into 
the  so-called  Senses,  which  are  usually  consid- 
ered to  be  five  in  number.  The  outer  surface 
of  the  animate  body  is  specialized  into  separate 
forms  and  aptitudes  for  receiving  impressions 
from  the  external  world.  There  is  an  outer 
bodily  organ  and  a  capacity  in  the  same  for 
taking  up  and  transmitting  these  impressions  to 
the  central  organ.  We  may  note  a  gradation  in 
the  Senses,  as  they  move  more  and  more  toward 
a  complete  possession  of  the  environment:  first, 
the  general  Sense  of  contact  —  Touch;  second, 
the  specialized  Senses  of  contact — Taste  and 
Smell ;  third,  the  Senses  which  reach  out  beyond 
contact,  and  which  are  stimulated  through  the 
vibrations  of  a  medium  —  Hearing  and  Sight. 
Designating  them  by  their  objective  character 
rather  than  by  their  subjective,  we  may  call 
them  in  a  general  way  the  mechanical,  the  chem- 
ical, and  the  physical  Senses,  in  accord  with  the 
divisions  of  the  material  world  already  given. 
Doubtless  these  distinctions  in  certain  cases 
overlap,  still  in  the  main  they  hold  good. 

We  shall  briefly  outline  the  general  character 
of  the  five  Senses,  which  have  in  recent  times 


sensation:  73 

been  specially  investigated  by  the  physiological 
psychologists.  These  investigations  start  from 
physiology  and  seek  to  find  therein  some  traces 
or  intimations  ot  the  psychical  principle  through 
experiment,  measurement,  and  external  obser- 
vation. All  this  is  certainly  not  to  be  neglected. 
Our  attempt,  however,  moves  in  the  opposite 
direction  ;  we  have  sought  here  to  give  a  meager 
outline,  not  of  physiological  psychology,  but 
rather  of  psychological  physiology  ;  the  mental 
process  determines  the  physical  and  not  the 
physical  the  mental ;  the  purpose  is  not  to  indi- 
cate natural  law  in  the  spiritual  world,  but 
spiritual  law  in  the  natural  world. 

1.  Touch.  This  may  be  considered  the  most 
general  of  the  Senses,  since  it  belongs  to  every 
part  of  the  corporeal  periphery  in  a  greater  or 
less  degree;  yet  on  the  other  hand  it  is  the  most 
narrow  and  particular  of  all  the  Senses,  since  it 
is  limited  to  the  area  of  contact,  and  this  con- 
tact is  simply  mechanical.  It  is  indeed  essen- 
tially the  mechanical  sense,  transferring  the 
immediate  mechanical  element  of  nature  into 
sensation.  Through  it  we  get  the  notion  of 
weight,  of  pressure,  of  the  primal  relation  of 
body  to  body,  and  possibly  of  temperature. 
Moreover  this  Sense  is  the  substrate  of  all  the 
other  Senses,  for  even  the  distant  object  of 
Sight  has  to  be  brought  into  the  field  of  Touch 
ere  it  can  be  sensed. 


74         PSYCHOLOGY  AND   THE  PSYCHOSIS. 

The  entire  periphery,  as  already  stated,  is 
covered  with  the  nerve  ends  of  Touch,  so  that 
the  body  may  be  regarded  as  one  vast  organ  of 
this  Sense.  Still  it  is  differentiated;  every  part 
of  the  body  has  its  own  degree  of  excitability 
through  the  stimulus;  the  tips  of  the  fingers 
have  the  greatest  delicacy,  the  middle  of  the 
back  the  least.  The  whole  corporeal  area  has 
been  mapped  out  into  regions  according  to  their 
degree  of  sensitivity  through  contact  —  a  signifi- 
cant fact  showing  the  external  division  of  the 
periphery  in  its  oneness. 

Passing  to  the  side  of  the  element  of  stimu- 
lation, which  comes  through  object,  we  find  that 
it  too  has  various  degrees,  or  stages  which  can  be 
laid  off  and  measured.  The  stimulus  has  to  rise 
to  a  certain  point  of  intensity  before  any  sensation 
can  be  felt;  this  point  is  called  by  psychologists 
the  t/weshold,  a  metaphorical  term  which  sug- 
gests that  the  stimulus  has  to  pass  up  a  certain 
number  of  steps  (degrees)  ere  it  can  enter' the 
door  of  Touch.  But  when  the  door  has  been 
entered,  there  are  still  steps  or  degrees  if  we 
wish  to  go  through  the  house.  Suppose  we  feel 
the  pressure  of  an  object  to  have  a  certain  de- 
gree of  intensity;  in  order  to  have  a  sensation 
of  an  increased  pressure,  the  stimulus  must  be 
increased  in  a  fixed  ratio.  If  the  increase  be 
too  small,  the  difference  is  not  felt.  The  total 
step  must  be  made  in  order  to  have  the  response 


SENSATION.  75 

of  sensation.     The  following  is  Weber's  famous 
law  upon  this  subject:    To  increase  t/te  sensation^ 
the  stimulus  must  he  increased  in  a  constant  ratio. 
The   pressure  sensations  are  said  by  Wundt  to 
require  an  addition  of  one-third  to  the  stimulus, 
otherwise    the    change    will    not    be    felt.     For 
example,  there    is    a  pressure    of  three   pounds 
on  the    back    of     the    hand;     it    will    require 
four     pounds     to     produce    any    sensation    of 
increased  weight;     then  to    these   four   pounds 
one-third  must  be  added  to  make  the  new  pressure 
felt.     This  accords  with  a  common  experience: 
if  we  add  one  pound  to  a  pound  of  pressure,  we 
feel  the  difference  ;  but  if  we  add  one  pound  to 
one  hundred  pounds  of  pressure,  the  difference 
is  not  perceptible,  even  if  it  be  the  last  straw 
which  breaks  the  camel's  back.     First,  then,  the 
stimulus  has  to  reach  a  certain  degree  in  order 
to  attain  the  minimum  sensibile  or  to  cross  the 
threshold  of   sensation ;    secondly,  the    stimulus 
has  to  increase  in  a  constant  ratio  in  order  to 
increase  the  sensation ;   thirdly,  we  may  add,  the 
sensation  in   its  various  aspects  is  localized^  that 
is,  assigned  to  its  locality  in  the  organism  by  the 
imntediate  act  of  the  Ego,  and  not  by  any  system 
of  local  signs  which  are  a  fiction  introduced  into 
recent  Psychology  by  Lotze,  and  quite  unneces- 
sary when  the  psychical  factor  of  sensation  is 
rightly  understood.     At  least,  these  local  signs 
loudly    call   for    a    physiological    basis    in    the 


76         PSYCHOLOGY  AND   THE  PSYCHOSIS. 

organism,  which  basis  up  to  the  present  time  has 
never  been  pointed  out,  though  often  conjectured. 

In  reference  to  gretting  a  knowleds^e  of  the 
external  world,  Touch  may  be  deemed  the  first 
stage  of  the  mental  awakening.  It  has  already 
been  stated  that  this  Sense  acts  on  a  limited  area, 
and  that  area  external ;  it,  the  most  general  sense 
of  the  body,  is  the  most  particular  and  confined 
in  its  scope  of  activity.  The  other  Senses,  as 
they  become  specialized,  will  be  intenser  and 
more  internal,  always  approaching  nearer  and 
nearer  the  internality  of  the  Ego.  Very  early, 
however,  the  mind  begins  to  synthesize  through 
Touch,  and  bring  together  different  tactile  points, 
and  so  get  a  knowledge  of  surface  and  its  quali- 
ties—  hardness  and  softness,  smoothness  and 
roughness,  movability,  distance  within  certain 
bounds.  Judgment  is,  of  course,  involved  in 
such  a  synthesis,  though  it  is  mostly  unconscious 
and  gets  to  be  very  rapid.  Judgment,  however, 
becomes  far  more  explicit  in  Touch  when  the 
latter  undertakes  to  give  some  knowledge  of  the 
external  figure  of  bodies.  Still  this  Sense  can 
but  very  dimly  attain,  even  with  the  aid  of  Judg- 
ment, the  point  of  getting  possession  of  total 
forms,  and  thus  become  an  art-sense,  though 
some  writers  have  so  maintained.  We  can  hardly 
reach  the  Beautiful  through  palpation. 

2.  Taste  and  Smell.  These  are  specialized 
senses,  each  having  its  particular  organ  in  the  per- 


SENSATION.  77 

iphery,  yet  requiring  immediate  contact  of  the 
object  or  of  its  volatilized  particles.  Both  are  es- 
sentially chemical  senses,  bringing  to  the  mind  the 
disintegration  of  bodies  within,  and  thus  they 
reach  a  more  internal  principle  of  the  material 
world  than  Touch.  The  properties  of  things  now 
go  beyond  mere  external  mechanical  relations.  It 
is  said  that  electricity  can  excite  both  these 
senses  to  activity.  Both  are  guardians  of  inter- 
nal organs  of  the  body,  Taste  of  the  digestive, 
Smell  of  the  respiratory  apparatus,  watching  lest 
some  injurious  substance  may  enter  lungs  or 
stomach.  Still  not  everything  harmful  to  the 
organism  rouses  the  protest  of  Taste  and  Smell  ; 
nor  is  everything  disagreeable  to  them  harmful. 
These  two  watch-dogs  of  the  inner  regions,  like 
Cerberus  of  Hades,  can  also  be  quieted  by  a 
soporific  cake,  and  can  by  over-indulgence  in 
their  own  special  delights,  become  destroyers  of 
their  charge. 

It  is  to  be  noted  that  these  two  senses,  though 
specialized  in  organs,  manifest  different  forms 
of  specialization.  The  tongue  which  is  the  spe- 
cial organ  of  Taste  is  twofold  but  not  yet  fully 
dualized,  which  last  fact  we  observe  in  the  two 
nostrils,  which  still,  however,  make  one  nose. 
This  movement  of  the  organs  of  sensation  toward 
a  completer  dualization  will  be  more  fully  char- 
acterized later  on. 

Tasle  requires  immediate  contact  of  the  object 


78         PSYCnOLOGY  AND    THE  rSYCHOSIS. 

with  its  organ,  the  toDgue,  as  well  as  the  appli- 
cation  of  an  acidulous  solvent  to  the  substance 
which  is  to  be  tasted.  Thus  we  see  the  main 
elements  of  a  small  chemical  laboratory  at  work 
dissolving  the  object  and  taking  the  fact  up  into 
sensation.  StiU  it  must  be  confessed  that  taste 
gives  but  a  very  small  fragment  of  the  total 
chemism  of  nature,  apparently  only  that  needful 
for  the  protection  and  preservation  of  the  bodily 
organism.  Taste,  we  may  add,  is  capable  of 
great  cultivation,  and  rises  through  all  stages, 
from  the  earth-eatino;  Indian  to  the  refined 
Roman  epicure  who  claimed  he  could  tell  simply 
by  means  of  gustation  the  locality  where  his 
mullets  were  caught.  Hence  Good  Taste  has 
been  applied  metaphorically  to  spiritual  discern- 
ment, especially  in  artistic  matters. 

This  Sense  is  very  closely  connected  with  Smell 
both  in  the  locality  of  the  respective  organs  and 
in  their  action;  often  an  object,  an  onion  for 
instance,  seems  to  be  smelt  through  the  Taste 
and  to  be  tasted  through  the  Smell.  The  odor 
of  cooked  cabbage  is  distinctly  tastable,  and  the 
aroma  of  the  oyster  stew  stimulates  the  gustatory 
faculty.  Wherewith  we  pass  by  an  easy  transi- 
tion into  the  next  Sense. 

/Smell  discerns  by  means  of  its  organ  the  de- 
composing body;  it  recognizes  the  decay  of 
nature,  the  dissolution  of  the  object,  but  it  does 
not    bring    about    this    dissolution    for    its    own 


SENSATION.  79 

behoof,  as  is  the  case  with  Taste.  Smell  does 
not  require  direct  contact  of  the  object,  thougli 
the  particles  of  the  latter  must  reach  the  organ 
and  stimulate  the  same.  This  sense  begins  to 
get  at  things  in  the  distance,  and  thus  leads  over 
to  the  following  Senses  (Hearing  and  Sight). 
It  requires  volatilizatiou  of  the  object,  which 
charges  the  air  as  its  medium,  and  therein  con- 
nects with  Hearing,  which  takes  up,  not  the 
floating  material  particles,  but  the  pure  undula- 
tions of  the  air.  Smell,  while  it  does  not  of 
itself  negate  nature,  like  Taste,  nevertheless 
senses  the  inner  negation  of  nature  through 
herself,  and  gives  a  note  of  warning  it  may  be, 
or  a  response  of  delight.  This  sense  has  also 
its  spiritual  suggestion  in  life  and  literature,  in 
which  the  fragrance  of  the  flower  has  played  its 
part.  Smell  discriminates  races  of  men  to  a 
certain  extent.  A  German  has  elaborated  a 
system  of  smelling  by  which  he  declares  that 
individual  character  can  be  smelt,  and  that 
the  science  can  be  taught.  It  is  well  known  that 
many  of  the  lower  animals  have  this  sense  far 
more  highly  developed  than  man,  and  can  scent 
their  unseen  and  unheard  foe  at  a  distance  through 
the  medium  of  the  air.  Smell  thus  in  a  lower 
degree  takes  the  place  of  Hearing  and  Sight,  to 
which  we  next  pass. 

3.  Hearing   and    Sight.     Both    these    Senses 
take  up  the  external   object  at  a  distance  from 


80         PSYCHOLOGY  AND   THE  PSYCHOSIS. 

the  periphery,  and  thus  the  outer  world  reaches 
them  through  the  vibration  of  a  medium  —  air 
and  h'ght.  The  object  heard  or  seen  is  not  neces- 
sarily in  the  process  of  destruction,  but  is  pre- 
served for  the  most  part  in  its  integrity  ;  these  are 
not  chemical  Senses,  though  of  course  one  can  see 
and  hear  bodies  in  a  state  of  dissolution.  The  main 
point  is  that  in  Hearing  and  Sight  a  medium  inter- 
venes, a  mediatorial  element  enters  the  process  of 
the  Senses,  mediation  begins  between  the  material 
thing  and  the  special  organ.  The  medium  is  in- 
deed physical,  but  much  refined,  etherealized,  we 
might  say  spiritualized,  so  that  it  takes  the  im- 
pression of  the  object  and  vibrates  the  same  to 
the  special  Sense,  from  which  it  is  borne  to  the 
central  organ.  The  previous  Senses  received  the 
object  immediately;  Hearing  and  Sight  require 
the  object  to  be  mediated  for  them,  that  is,  taken 
up  and  transformed  into  a  medium  lying  some- 
where about  midway  between  the  material  world 
and  mind.  Light  has  been  called  an  ideal  matter, 
quite  contradicting  gravity,  yet  still  belonging  to 
nature.  For  the  same  cause  light  has  always  been 
deemed  the  best  physical  analogon  of  intelligence. 
In  this  lies  the  reason  why  Hearing  and  Sight 
are  the  art-senses.  In  art  the  material  form  is 
filled  with  the  spirit;  both  sides,  the  ideal  and 
the  real,  must  be  transmitted  through  a  medium 
which  can  take  up  both,  and  which  is  both  to  a 
decree.     Hearinir  and  Si^ht  through  their  media 


SENSATION.  81 

receive  totalities  of  sound  and  shape,  each  of 
which  in  art  express  an  idea.  Touch,  for 
instance,  cannot  get  the  notion  of  a  statue, 
because  the  whole  is  not  mediated  for  it,  and  as 
an  immediate  Sense  it  comes  in  contact  with 
merely  a  small  part  of  the  surface.  Only  the 
total  form  with  its  outlines  and  limits  reveals 
truly  the  inner  or  spiritual  element  of  art. 
Music  is  a  totality  of  sound  ordered  in  harmony 
and  in  succession,  wiiich  totality  must  be  re- 
ceived and  transmitted  by  the  aerial  medium  to 
the  ear,  which  in  this  new  shape  takes  it  up  and 
transmits  it  to  the  central  organ. 

Hearing  is  that  sense  which  receives  the  sound 
of  bodies.  What  is  the  nature  of  sound?  A 
material  object  is  struck,  its  individuality  is 
assailed,  which,  however,  it  recovers. 

The  process  of  this  recovery  is  an  oscillatory 
movement,  a  kind  of  tremblini;,  thrillins,  vibrat- 
ing  of  the  object  assailed,  which  the  surrounding 
medium,  the  air,  responds  to  with  its  vibrations. 
A  string  struck  when  in  tension  vibrates  from 
side  to  side,  and  recovers  its  equipoise,  thus 
asserting  itself  against  the  assault  from  without. 
The  roused  object  thrills  itself  to  rest,  but  on  its 
way  thereto  it  makes  its  music,  which  stirs  my 
Ego  to  similar  vibrations  in  response.  There  is 
a  vast  sound-world  about  us  which,  when  duly 
ordered,  becomes  an  echo  of  the  inner  movement 
of  the  Ego,  and  therein  is  musical. 

B 


82    PSYCHOLOGY  AND    THE  PSYCHOSIS. 

The  sound  of  the  voice  prints  upon  the  aerial 
medium  its  articulations,  and  sends  them  to  the 
ear  through  a  real  pneumatic  tube  made  of  air 
and  breath,  and  easily  shifted  about  according  to 
will.  This  sound  strikes  my  ear-drum,  beats  it 
with  recurrent  waves,  which  are  propagated  to 
my  brain,  where  I  get  the  message  atmospheric. 
The  Ego  is  the  recipient;  every  air-wave  has 
a  meaning  which  I  read  like  a  telegraphic 
message,  as  it  were  from  point  to  point,  or 
from  sound  to  sound.  You  and  I  —  two  Egos 
at  the  two  ends  of  the  line  —  are  the  two  offices, 
or  the  two  final  readers  of  the  message ;  that  is 
the  important  fact  in  the  whole  affair.  There 
could  be  no  sensation  without  this  reading  Ego, 
which  has  the  power  of  going  back  to  the  begin- 
ing  of  the  line,  and  completing  the  cycle  from 
object  to  Ego  and  from  Ego  to  object ;  this  total 
cyclical  movement  in  a  single  act  is  what  is  known 
as  a  sensation. 

Moreover  Hearing  is  in  Time  directly,  it  re- 
ceives the  vibrations  in  succession,  and  is  a 
temporal  Sense,  catching  up  and  reporting  the 
never-ceasing  play  between  the  Appearing  and 
the  Vanisliing.  But  the  Ego  by  its  very  nature 
cannot  endure  such  a  condition,  cannot  rest  in  un- 
rest; the  forms  of  Hearing  have  the  tendency  to 
move  out  of  their  fluid  state  and  to  become  fixed 
in  spatial  shapes  which  are  visible.  Thus  the 
spoken    word  has    to    crystallize  itself  into  the 


SENSATION.  83 

pictured,  written,  and  printed  word,  in  which 
sound  can  be  seen,  and  speech  can  be  repro- 
duced. For  such  a  purpose  a  new  Sense  is  called 
for,  to  which  we  now  pass. 

Sight  receives  the  form  of  the  object  through 
the  medium  of  light  (or  through  the  vibration 
of  a  luminiferous  ether),  which  does  not  assail 
the  external  body,  yet  reveals  all  its  bounds  and 
limits,  manifests  spatial  figure.  Light  itself, 
however,  springs  from  the  destruction  of  matter, 
and  therein  becomes  the  medium  for  showinor  the 
finitude  and  limitation  of  the  material  of  objects. 
Light  rays  itself  out  in  opposition  to  gravity, 
and  vet  is  itself  material;  light  is  matter  mani- 
festing  in  itself  its  own  negation  :  we  might  call 
it  spiritual  matter  or  material  spirit.  Hence  it  is 
the  most  suggestive  symbol  of  spirit  to  be  found 
in  nature,  and  is  so  employed  by  all  tongues.  It 
is  the  medium  for  the  most  spiritual  of  the 
senses,  which  is  Vision ;  it  mediates  the 
material  world  with  the  Ego,  which  is  the 
immaterial. 

Sight  is,  accordingly,  the  culmination  of  the 
senses,  and  their  conclusion.  It  has  revealed  to 
the  Ego  the  finite,  limited  character  of  the 
external  world,  l)ringing  the  same  to  its  end,  so 
to  speak,  and  showing  its  final  outcome.  Vision 
sees  primarily  by  the  self-destroying  activity 
of  the  central  body  of  our  material  system. 
Through  this  colossal  negativity  the  medium  is 


84         PSYCHOLOGY  AND   THE  PSYCHOSIS. 

begotten  in  whose  undulations  is  witnessed  the 
boundary  of  all  matter,  up  to  which  the  previous 
Senses  have  led,  and  of  which  each  has  given 
prophetic  indications. 

The  five  Senses  have  thus  an  inner  movement 
from  the  lowest  to  the  highest,  from  Touch 
giving  only  a  few  separate  particulars,  to  Sight 
giving  a  totality  of  outward  form.  The  driving 
principle  of  this  inner  movement  is  the  secret 
force  or  aspiration  in  all  nature  to  assimilate 
itself  to  the  Ego,  to  unify  the  dualism  between 
subject  and  object,  to  become  self-knowing, 
a  Person,  which  is  truly  the  ideal  center  of  the 
Universe. 

At  the  same  time  it  will  be  important  to  trace 
the  outer  movement  to  the  same  end  in  the 
physical  structure  of  the  five  Senses.  It  may 
be  said  that  the  sense-orsrans  show  an  external 
visible  gradation  toward  the  Ego,  which  is  the 
process  through  complete  dualism  into  complete 
unity  as  observed  in  self-consciousness.  Touch, 
being  the  general  sense,  is  twofold  only  as  the 
whole  body  is  twofold  in  its  bi-lateral  symmetry. 
The  tongue,  the  organ  of  Taste,  is  a  special 
organ,  yet  has  its  two  sides  in  undivided  unity, 
and  is  quite  as  bi-lateral  as  the  total  body.  The 
nose,  the  seat  of  smell,  is  a  special  organ,  but  is 
separated  in  itself  by  a  partition;  still  the  two 
sides  are  united  into  one  member.  The  two 
ears   are   completely   separated,   being  not  only 


SENSATION.  85 

apart  but  opposite  in  locality  ;  yet  they,  like  the 
previous  organs  of  Sense,  are  immediately  con- 
nected with  the  organism.  The  two  eyes  are 
also  wholly  separated  from,  though  not  opposite 
to,  each  other;  still  the  separation  goes  deeper, 
since  they  are  distinct  organs,  inserted  into  the 
periphery  of  the  body,  structurally  quite  inde- 
pendent, spherical  and  movable.  Thus  they 
show  two  kinds  of  separation,  from  one  another 
and  from  the  total  organism,  to  which,  however, 
they  are  joined  by  a  number  of  muscular  and 
neural  lines. 

In  such  manner  the  sense  organs  are  seen  to 
move  more  and  more  into  dualism,  till  in  the  two 
eyes  each  has  the  outer  form  of  a  distinct  indi- 
vidual. Now  this  separative  character  unites 
them  with  Nature  on  the  one  hand,  and  with  the 
Ego  on  the  other,  which  latter  has  also  its  side 
of  separation.  All  this  external  dualism  will 
become  ideally  one  through  the  Ego,  as  we  shall 
hereafter  see. 

Thus  there  is  a  structural  orderinsf  of  the 
Senses,  manifested  in  the  outward  form  of  their 
respective  organs  as  we.ll  in  their  functions.  The 
principle  of  this  ordering,  outer  and  inner,  is 
the  Ego,  or  the  consciousness  of  Self,  of  which 
the  Senses  are  a  projection  into  externality,  and 
toward  which  they  move  in  a  line  of  gradation. 
As  we  have  noticed,  the  movement  is  from  Touch, 
the    most  immediate  and  least  differentiated  of 


86         PSYCHOLOGY  AKD    THE  PSYCHOSIS. 

the  Senses,  into  a  more  complete  dualism  and 
separation  till  the  eye  is  reached.  Yet  all  along 
this  line  of  dualism  and  separation,  the  psychical 
unity  is  correspondingly  getting  to  be  more  com- 
plete, and  the  Sense  more  perfect,  that  is,  more 
nearly  the  image  and  expression  of  the  Ego, 
which  is  its  ideal  prototype  as  well  as  end. 
Along  the  same  organic  line  the  child  moves  into 
the  consciousness  of  Self;  out  of  the  self-move- 
ment of  the  body  he  unfolds  into  the  self-con- 
sciousness of  the  Ego,  which,  implicit  at  first, 
becomes  explicit  through  the  separation  of  the 
Self  from  the  organism. 

II.  We  now  pass  from  the  first  to  the  second 
portion  of  the  nervous  organism  considered  as 
the  mean  or  intermediate  factor  of  Sensation. 
In  connection  with  the  outer  periphery  of  the 
body  and  its  special  Senses  are  the  two  sets  of 
nerves  running  to  and  from  the  central  organ, 
which  is  the  brain  and  spinal  cord.  These  two 
sets  of  nerves,  the  afferent  and  the  efferent,  hint 
the  dual  principle  of  the  organic  frame  work, 
while  the  central  organ  in  which  they  are  joined 
suggests  their  unity,  though  it  too  is  subdivided. 

1.  When  we  look  at  the  outer  shape  of  the 
living  organism,  we  are  struck  by  its  double- 
ness,  or  two-sidedness,  often  called  bi-hiteral 
symmetry.  Draw  the  median  line  through  your 
body,  and  you  will  see  that  the  latter  is  two  in 
order   to  be  one.     Each   side  is  a  symmetrical 


SEN'SATION.  «7 

repetition  of  the  other,  yet  both  are  united  in 
a  single  orsranism.  Such  is  the  outer  visible 
appearance  of  yourself;  it  is  the  picture  of 
your  Ego  made  external,  outered,  transformed 
into  body.  Note  the  twofoldness,  the  separa- 
tion ;  yet  also  note  the  unity.  The  most  direct 
material  manifestation  of  you  is  your  body; 
it  is  your  othei',  not  that  of  anybody  else, 
or  of  anything  else;  it  is  the  exact  outward 
counterpart  of  your  inward  Self  —  truly  the 
body  of  your  Ego.  Altogether  the  best  likeness 
or  image  of  the  Ego  in  material  form  is  the  body, 
indeed,  the  best  of  all  possible  pictures  it  must  be 
in  the  nature  of  the  case.  Hence  in  art  it  and 
nothing  else  can  be  employed  for  the  adequate 
expression  of  the  spirit. 

Bi-lateral  symmetry  is  the  incarnation  of  sub- 
ject-object, including  the  hyphen,  being  the  visible 
twofoldness  which  is  one.  This  twofoldness 
or  duplicity  is,  accordingly,  immediate,  not  yet 
made  explicit. 

2.  In  the  next  stage  of  the  organism  we  see 
this  immediate  duplicity  unfolded  in  the  afferent 
and  efferent  nerves,  which  are  distinct  from  each 
other  and  form  a  principle  and  indeed  a  system. 
The  external  organs  of  the  body,  the  muscular, 
representing  more  the  mechanical  element  in  the 
human  frame,  are  controlled  by  these  two  sets  of 
nerves.  In  like  manner,  the  internal  organs, 
those  of  digestion  and  respiration,  for  instance. 


88         PSYCHOLOGY  AND    THE  PSYCHOSIS. 

representing  more  the  chemical  principle  in  the 
body,  are  connected  by  nerve  lines  with  the  cen- 
tral organ.  The  total  organism,  inner  and  outer, 
has  this  double  set  of  lines,  often  compared  to 
telegraph  wires;  we  may  liken  them  to  a  stream 
of  couriers  moving  to  and  coming  from  head- 
quarters. 

In  bi-lateral  symmetry  we  see  the  duplicity  of 
the  body  manifested  in  its  outer  shape.  But  we 
have  to  enter  inside  the  orajanism  and  take  it  to 
pieces  in  order  to  observe  the  duplicity  of  the 
nervous  principle.  Next  the  separation  is  car- 
ried a  step  further,  and  the  third  organ  comes 
to  light  in  its  own  distinct  shape. 

3.  This  is  the  central  system  composed  of  the 
brain  and  spinal  cord.  Now  the  mediating  organ 
has  appeared,  the  twofold  has  become  threefold, 
the  duplicity  is  united  in  a  third,  which  makes 
the  whole  an  organic  triplicity.  It  is  well  to 
note  the  movement  of  structure  from  below  up- 
ward, culminating  in  this  central  system.  There 
is  an  unfolding  from  the  immediate  outer  shape 
of  the  body  in  bi-lateral  symmetry,  to  the  com- 
plete inner  separation  in  the  twofold  afferent  and 
eflferent  nerve-lines,  which  separation  finds  its 
uniting  element  in  the  third  organ  just  mentioned. 
The  structural  circuit  is  thus  made  entire. 

The  above  exposition  is  intended  especially  to 
suffsest  the  similitude  between  the  human  organ- 
ism  and  the  Ego.     Thus  we  may  the  better  see 


SENSATION.  89 

reasons  why  this  body  of  ours  is  the  mean,  that 
is,  the  mediatorial  factor  between  the  Ego  and 
the  external  world. 

Such  is,  in  general,  the  threefold  structure, 
visible,  separate,  material,  of  the  nervous  system. 
It  lies  before  us  in  external  division,  but  it  has  a 
principle  of  inner  movement  which  we  may  now 
look  at  —  the  principle  of  unification. 

III.  The  active  unifying  principle  of  the 
nervous  system  as  such  is  the  following  move- 
ment. The  external  object  stimulates  the  end- 
nerve,  this  stimulus  is  transformed  into  a  nervous 
energy,  which  is  propagated  to  the  central  organ, 
whence  there  is  a  return  to  the  starting-point. 
Such  is  what  is  called  often  the  neural  molecular 
movement,  which  is  unquestionably  a  form  of 
successive  undulation,  be  it  caused  by  mechani- 
cal, chemical,  or  electrical  action.  In  Sight  and 
Hearing  the  outer  undulation  from  the  object  is 
transmuted  into  this  inner  molecular  undulation 
which  has  access  to  the  brain.  But  it  is  clear 
that  this  inner  molecular  undulation  in  the  affer- 
ent nerve  must  again  be  changed,  nay  totally 
reversed,  else  there  could  be  no  Sensation.  The 
undulatory  movement  would  simply  continue 
forever,  or  perchance  be  stopped  without  the 
return.  So,  after  all,  the  molecular  energy  can- 
not of  itself  complete  the  circuit,  but  calls  for 
another  principle. 

But   at  this  point  comes  to  an  end  the  mean 


90         PSYCHOLOGY  AND   THE  PSYCHOSIS. 

factor  of  Sensation,  without  having  been  able  to 
make  complete  the  bond  of  connection  between 
the  afferent  and  the  efferent  nervous  energies. 
The  total  Sensation  has  to  separate  from  and 
return  to  the  stimulated  part  of  the  bodily  peri- 
phery. Thus  the  complete  movement  is  in  the 
form  of  a  cycle,  while  the  afferent  energy  works 
in  a  straight  line.  What  causes  the  revolution? 
We  have  to  answer,  the  Ego ;  but  with  such 
an  answer  we  have  transcended  our  present 
sphere. 

The  corporeal  organism  has  shown  itself  not 
only  the  intermediate,  but  also  the  mediating 
factor  of  Sensation,  since  it  mediates  the  exter- 
nal world  with  the  Ego.  Compared  to  this 
external  world  it  is  inner ;  compared  to  the  Ego, 
it  is  outer.  Its  structural  suggestion  is  cyclical, 
though  the  Ego  has  to  complete  the  cycle  and 
make  the  organism  sensitive.  Moreover  the 
outer  corporeal  structure  is  the  image  of  Ego  in 
Space  and  Time,  manifesting  itself  visibly, 
materializing  itself  in  external  shape.  Now  we 
shall  turn  to  the  Ego,  who  has  been  all  along  the 
hidden  demiurge  'in  these  marvelous  manifesta- 
tions. 

III.  The  Psychical  Factor  or  Sensation. 

We  now  begin  to  enter  Psychology,  hitherto 
we  have  dealt  only  with  preliminaries.  The 
activity  of  the  Ego  is  the  internal  or  psychical 


SENSATION.  91 

factor  of  Sensation,  the  essential  principle  of  it. 
What  is  the  nature  of  this  activity  ? 

The  ball  which  I  see  before  me  cannot  enter 
ray  brain  with  its  material  extension  ;  if  it  once 
did,  that  would  be  the  end  of  my  seeing.  I  must 
annul  its  material  extension,  thus  only  can  I 
receive  it;  yet  1  must  annul  this  annulment,  and 
posit  it  anew  as  object.  I  see  the  ball;  v?hat  is 
involved  in  that?  I  have  to  wipe  it  out  of  exist- 
ence, as  far  as  I  am  concerned,  and  make  it  over 
again.  As  immediately  extended,  I  cannot  pos- 
sibly receive  it ;  but  I  can  reproduce  it  as 
extended,  after  I  have  negated  its  extension. 
Such  the  Ego  must  do  in  order  to  have  a 
Sensation. 

The  Ego  in  Sensation,  therefore,  first  negates 
the  object  as  extended  ;  but  this  negative  act  is 
really  preservative,  annulling  the  externality  of 
the  object  and  preserving  it  as  internal;  finally 
the  Ego  projects  the  object  as  extended,  re- 
creates the  same  as  its  own.  Thus  the  Ego 
makes  complete  the  circuit  of  Sensation,  and 
unites  the  external  thing  with  itself.  The  outer 
stimulus  rouses  the  Ego  to  reproduction,  that 
is,  to  the  reproduction  of  the  stimulus  as 
extended,  or,  in  general,  of  the  environment  of 
nature. 

We  have  called  the  psychical  factor  internal ;  it 
is  doubly  so,  both  in  regard  to  external  nature  and 
in  regard  to  the  human  body.     The  Ego  not  only 


92         PSYCHOLOGY  AND   THE  PSYCHOSIS 

internalizes  the  vibratory  movement  of  the  former, 
but  also  the  neural  molecular  movement  of  the  lat- 
ter. The  nervous  system  showed  an  outer  return 
of  its  energy,  in  some  form  of  succession;  the 
Ego  is  an  inner  return  which  cancels  succession, 
and  which  is  the  Psychosis.  I  can  only  feel  in  so 
far  as  the  Eiro  reverses  the  incomins:  molecular 
succession,  which  beo;an  with  stimulating  the 
end-nerve. 

If  I  touch  this  table  with  my  finger-tips,  I 
get  a  Sensation  of  the  object.  The  end-nerve 
is  stimulated  and  there  is  a  molecular  movement 
in  the  nerve  to  the  central  organ,  where  I  feel 
the  stimulus.  That  is,  there  is  an  ideal  return  to 
the  peripheral  contact;  I  go  back  to  it  mentally, 
the  Ego  returns  to  the  starting-point  of  the  stim- 
ulus, it  reverses  the  molecular  succession,  which, 
if  continued,  would  simply  render  Sensation 
impossible.  I,  the  Ego,  negate  the  successive 
movement  along  its  whole  line,  and  convert  the 
stimulus  into  a  Sensation  by  making  it  return 
into  itself,  and  thus  reproduce  the  object,  which 
is  the  original  stimulus. 

This  transmuting  or  redirecting  power  has 
been  more  or  less  distinctly  acknowledged  by 
psychologists,  and  has  been  given  various  names, 
such  as  sensoriura  or  sensation  continuum.  In  a 
general  way  both  these  terms  mean  that  the  par- 
ticular stimulus  has  to  be  transmitted  to  and  trans- 
formed by  some  universal  agent  of  Sensation, 


SENSATION.  93 

and  then  it  can  be  retransmitted  to  its  particular 
locality  on  the  bodily  periphery.  Thus,  how- 
ever, in  order  to  explain  an  activity,  a  new  and 
unnecessary  faculty  or  activity  is  introduced, 
which  itself  needs  explanation  and  co-ordination. 
But  in  fact  it  is  simply  the  Ego  going  through 
its  process,  having  the  stimulus  of  the  object  and 
the  resulting  molecular  movement  of  the  nerves 
as  its  content.  This  Ego,  which  in  its  own  nature 
is  the  return  to  unity  with  itself  out  of  difference, 
cancels  the  successive  difference  of  the  molecular 
movement  of  the  nerves  and  produces  the  return 
which  is  the  essential  fact  of  Sensation,  this 
return  involving  the  ideal  reproduction  of  the 
object. 

In  the  present  sphere  there  will  be  manifested 
three  stages,  in  which  we  shall  see  the  Ego  trans- 
muting more  and  more  completely  the  outer  into 
the  inner,  canceling  the  vibratory  movement  of 
both  the  nerves  and  the  external  world  into  a 
deeper  and  deeper  return,  and  thus  making  three 
different  cycles  of  Sensation.  The  first  is  con- 
fined to  the  corporeal  organism,  the  second  em- 
braces the  material  body  in  contact  with  the 
organism,  the  third  reaches  out  to  the  material 
body  at  a  distance  from  the  organism  and  includes 
that.  Three  different  cycles  starling  from  three 
different  peripheries  —  the  organic,  the  contigu- 
ous, and  the  separated,  or  the  inner,  middle  and 
outer  cycles  —  show  the  Ego  taking  up  into  Sen- 


94         PSYCHOLOGY  AND   THE  FSYCHOiSIS. 

sation  its  immediate  organism  and  the  external 
world, 

I.  There  is  first  the  cycle  of  the  corporeal 
organism,  being  inside  the  human  body.  The 
molecular  movement,  whatever  be  the  cause  of 
its  excitation,  ia  carried  to  the  central  organ, 
where  the  succession  is  canceled,  and  we  have 
what  is  called  feeling,  the  most  immediate  form 
of  Sensation.  With  the  return  to  the  starting- 
point  of  the  excitation,  the  cycle  is  complete,  and, 
having  both  center  and  circumference,  possesses 
self-movement.  That  is,  the  neural  movement, 
being  turned  back  upon  itself,  becomes  self-mov- 
ing. That  which  transforms  the  molecular  move- 
ment into  the  cycle  of  self-movement  is  the  Ego, 
since  the  latter  is  by  its  own  nature  the  self-return. 

In  such  a  cycle  each  portion  of  the  nerve  has 
an  automatic  power;  it  must  be  able  to  receive  a 
stimulus,  to  react  against  it,  to  separate  from  it, 
sending  it  forward.  Thus  each  nerve-cell  in 
itself  is  a  small  cycle,  else  it  could  not  take  up 
and  transmit  any  inner  or  outer  stimulus.  Then 
there  is  the  single  line  or  neural  circuit,  finally 
the  entire  system  of  circuits  reaching  to  every 
part  of  the  body. 

In  the  present  case  there  is  no  direct  external 
stimulus,  no  contact  with  any  outer  object;  the 
organism  has  its  own  inner  stimulus.  This  is 
often  unknown,  and  brings  about  nervous  action 
in  disease.     A  sudden  tic  or  stitch  is  an  excita- 


SENSATION.  95 

tion  within  the  organism  itself ;  there  is  also  an 
inner  locomotion  often,  without  any  outer  cause. 
Imagination  can  bring  about  intense  neural 
movements  with  corresponding  sensations. 

II.  When  an  external  object  is  brought  into 
contact  with  the  corporeal  organism,  a  new 
environment  is  drawn  into  the  cycle  of  Sensation  ; 
we  begin  to  feel  or  to  sense  the  outer  world,  that 
is,  we  start  to  making  the  external  object  inter- 
nal and  to  reproducing  the  same.  A  periphery 
of  contiguity  surrounds  our  organism,  which  has 
to  take  it  up  and  to  transform  it  into  an  inner 
realm  of  sensation,  this  being  the  first  stage  of 
all  knowledge.  Our  bodies  on  every  side  touch 
things,  which  stimulate  the  end  nerves  to  a 
cyclical  activity  of  various  stages. 

In  the  first  place,  the  stimulus  of  contact  is 
located  on  the  surface  of  the  total  organism, 
wherever  this  stimulus  may  be  applied.  It  is  a 
curious  fact  that  each  point  on  the  human  body 
is  designated  specially  and  known,  if  it  be  stimu- 
lated. How  can  that  be?  The  stimulus  on  the 
thumb  differs  from  that  on  the  forefinger,  the 
Ego  discriminates  them,  each  is  supposed  to 
have  what  psychologists  call  a  local  sign,  of 
which  local  signs  there  must  be  many  thousands 
if  not  millions  on  the  area  of  one  human  body. 
Really,  however,  there  is  here  a  special  cycle  of 
Sensation  passing  from  the  part  stimulated  to  the 
center  and   back  again  through   the  act  of  the 


96  PSYCHOLOGY  AND    THE  PSYCHOSIiS. 

Ego,  which  cancels  the  incoming  molecular  suc- 
cession to  its  starting-point  at  the  stimulus. 
Localization  is  very  significant  as  showing  the 
ideal  counterpart  of  the  Ego  to  the  molecular 
movement;  thus  the  Ego  feels  the  stimulus  at 
its  beginning. 

In  the  second  place,  not  only  the  locality  on 
the  surface  of  the  organism  is  designated,  but 
the  total  organism  moves  itself,  changes  its 
place.  The  external  object  in  contact  produces 
the  stimulus,  which  is  localized;  but  now  the 
organism  breaks  the  contact,  separates  itself 
from  the  contiguous  object  and  thus  gets  rid  of 
the  stimulus.  This  demands  another  cycle  in 
which  there  is  an  outward  activity  from  the  center 
which  moves  the  whole  body  and  makes  it  tran- 
scend its  limits  in  space.  Or  the  central  power, 
having  localized  the  stimulus  of  contact  at  a  cer- 
tain  point,  moves  that  point  away  from  the  con- 
tiguous object. 

In  the  third  place,  the  total  organism  locates 
itself  afresh,  takes  another  position,  comes  into 
a  new  contact.  Thus  it  has  begun  to  show  its 
mastery  over  space,  it  transcends  and  posits  its 
own  spatial  limits.  We  saw  that  the  Ego  ob- 
tained an  inner  or  immediate  control  of  the 
organism  in  feeling  first,  but  now  it  shows  an 
outer  or  mediate  control  of  the  organism  in  loco- 
motion.  The  Ego  at  first  located  the  stimulus  of 
the  body,  now  it  locates  the  whole  body.     The 


SENSATION.  07 

Ego  is  acljusting  the  body  to  an  external  world 
of  contact, .  with  which  the  latter  unites  and 
separates  accordino;  to  the  process  of  the  Ego. 

III.  The  cycle  of  Sensation  reaches  out  and 
takes  up  an  external  object  not  in  immediate 
contact  with  the  organism.  The  stimulus  now 
passes  through  a  vibratory  medium  which  im- 
pinges on  a  nerve-end  and  this  connects  with  the 
central  organ.  Thus  the  environment  is  still 
further  extended  and  embraces  objects  at  a  dis- 
tance. The  ear  and  the  eye  are  the  end  organs 
which  receive  their  stimulus  from  the  vibrations 
or  undulations  of  a  medium.  This  stage  has  the 
two  preceding  stages  as  its  conditions,  which  it 
resumes  into  itself. 

The  vibrating  medium  is  the  stimulus  which 
touches  the  peripheral  nerve-ends  first  ;  this  is 
the  sta^i-e  of  immediate  contact.  But  the  Ego 
distinofuishes  this  vibrating  medium  from  the  ex- 
ternal  object  of  contact;  one  is  an  undulatory 
succession,  the  other  is  not,  but  is  fixed  and 
cohesive.  Now  the  Ego  cancels  this  undulatory 
succession  of  the  external  medium,  as  it  canceled 
the  molecular  succession  of  the  nerves.  The 
result  is  the  new  cycle  of  Sensation,  which  extends 
along  the  entire  undulatory  line  to  the  object  as 
its  source.  The  Ego  now  senses  the  external 
object  at  a  distance.  The  two  kinds  of  vibra- 
tions, organic  and  extra-organic,  the  Ego  takes  u[), 
cancels    and  preserves  as  ideal ;  this  makes  the 

7 


98         PSYCBOLOGY  AND    THE  PSYCHOSIS. 

Sensation.  The  vibration  is  the  element  of  dif- 
ference, while  the  Ego  is  the  return  out  of 
difference. 

In  this  way  the  world  of  Sensation,  of  which 
the  Ego  with  its  corporeal  organism  is  the  center, 
has  been  enormously  extended.  In  fact  there  is 
hardly  any  limit  to  it;  by  those  new  eyes,  the 
telescope  and  the  miscroscope,  the  invisible  is 
made  visible  in  the  infinitely  distant  and  in  the 
infinitely  small;  by  those  new  ears,  the  telephone 
and  the  microphone,  the  far-off  voice  and  tlie 
still  small  voice  are  literally  heard.  The  horizon 
of  Sensation  keeps  widening  with  the  years  ;  an 
instrument  picks  up  the  hitherto  unseen  and 
unheard  and  carries  them  into  the  field  of  vision 
and  hearing. 

What  constitutes  a  stimulus?  It  too  is  often 
a  process  which  reflects  the  Ego.  The  end-organ 
first  must  accept  the  outer  contact  or  vibration, 
and  be  one  with  the  same  and  be  controlled ; 
then  it  must  react,  separate  and  be  itself;  then 
it  must  take  up  the  stimulus  within  itself  and 
continue  it.  When  you  are  roused,  you  take  the 
shock  and  are  shocked;  then  you  react,  assert 
yourself  as  distinct;  then  you  control  the  shock, 
and  take  it  along  with  you  as  something  canceled. 
The  end-organ  particularizes  the  grand  sea  of 
vibrations  flowing  to  the  organism,  confines  them 
to  one  small  nerve-channel,  gives  the  first  chauGje 
from  outer  to  inner  by  adding  to  the  vibration 


SENSATION.  99 

the  neural  cyclical  principle.  The  second  change 
takes  place  when  the  molecular  movement  rouses 
the  mental  act  or  the  Ego,  which  also  accepts, 
then  reacts  and  cancels  the  successive  molecular 
wave,  and  so  reaches  bnck  to  the  starting-point 
of  this  wave.  The  Ego  therein  annuls  Time  and 
Space,  or  succession  and  extension,  and  thus  is 
purely  internal. 

The  Ego  is  non-material,  that  is,'  the  negation 
of  matter.  The  last  and  finest  movement  of  mat- 
ter, the  neural  molecular  movement,  it  has 
reversed,  othered  ( or  altered),  negated.  It  others 
the  neural  line  to  the  periphery  of  the  organism, 
feels  and  localizes  the  stimulus ;  it  reaches  beyond 
the  organism  through  the  vibratory  movement  to 
the  object  starting  the  same,  taking  it  up,  cancel- 
ing it,  thus  sensing  the  object.  The  brain  in  and 
of  itself  cannot  cancel  the  vibrations  of  the  object, 
because  it  must  itself  vibrate  in  response  ;  it  ie 
too  like  them  to  master  them;  it  cannot  hold 
them  ideally,  but  propagates  them  really,  though 
in  a  finer  form.  The  mind  which  grasps  vibra- 
tion must  be  more  than  vibration,  which  cannot 
seize  itself;  the  Ego  is  just  that  which  can  turn 
back  after  separation  and  grasp  itself.  Vibra- 
tion has  to  be  reversed,  else  it  would  go  on,  wave 
after  wave,  forever  ;  vibration  must  be  trans- 
formed into  Ego,  when  it  becomes  Sensation. 

In  comprehending  Sensation  the  most  im[)or- 
tant  thinii;  is  to  show  that  the  Ei2;o,  in  annullino- 


100       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

the  neural  molecular  movement,  preserves  it 
ideally,  that  this  annulling  is  a  takiog-up  and 
othering  of  it,  yet  just  therein  a  keeping  of  it. 
(Compare  Hegel's  use  of  the  German  word  -4m/- 
hehen.)  We  shall  find  the  Ego  proceding  thus 
with  its  object  throughout  its  entire  movement. 
For  instance  the  Ego  in  memory  has  an  image  of 
the  object;  the  real  object  is  canceled,  but  still  is 
ideally  preserved.  The  procedure  of  the  Ego  is 
not,  therefore,  annihilation,  but  a  kind  of  trans- 
lation of  the  outer  into  the  inner;  the  destructive 
act  does  not  destroy  but  saves.  Even  in  the 
physical  world  we  may  sometimes  note  a  similar 
fact.  Was  not  the  destruction  of  Pompeii  that 
which  has  preserved  it  to  this  day?  That  old 
Roman  town  had  long  since  vanished,  unless  it 
had  once  been  overwhelmed  by  Vesuvius.  Now 
we  pass  through  its  houses  and  thread  its  narrow 
streets,  and  behold  it  quite  as  it  was  1,800  years 
ago  ;  destruction  has  saved  what  else  had  per- 
ished by  Time,  so  that  we  see  that  destruction 
has  really  destroyed  destruction,  or  negation  has 
negatived  itself  and  become  a  positive  reality. 

In  like  manner.  Sensation  negates  the  object 
as  external  in  order  to  take  it  up  and  possess  it. 
The  object  passses  through  the  zero-point  of  the 
Ego,  losing  its  extension,  its  geometrical  shape,  its 
materiality.  But  just  this  negative  process  is  its 
preservation  and  the  basis  of  its  reconstruction  ; 
the  Ego  recreates  it,  projects  it  anew,  makes  it 


SENSATION.  101 

real.  For  I  do  not  get  an  image,  I  get  the  real 
object;  the  image  of  the  tree  I  know  as  image, 
but  the  real  tree  1  know  as  reality.  Once  more 
we  mnst  make  plain  to  onrselves,  that  the  Ego 
has  to  create  over  again  in  external  shape  every- 
thing that  it  senses;  it  has  to  make  the  world 
anew,  after  the  original  divine  fiat,  in  order  to 
possess  the  world.  Such  creative  act  is,  however, 
conditioned  upon  the  annulment  of  the  external 
object,  which  annulment  in  its  turn  is  annulled, 
and  the  positive  result  is  the  reality  as  given  in 
Sensation  by  the  Ego. 

One  should  go  to  the  bottom  of  the  matter  and 
try  to  see  how  the  Ego  can  negate  the  extended 
object.  In  the  first  place,  the  object  as  extended 
is  itself  in  an  external,  alienated,  negative  condi- 
tion, being  the  opposite  of  Self.  Now  the  Ego 
too  is  the  different  in  itself,  yet  also  the  return 
out  of  the  same  ;  hence  it  can  respond  to  the 
negative  character  of  the  extended  object  and 
also  overcome  it.  Such  is,  in  fact,  the  movement 
of  the  Ego  as  subject-object.  The  material 
thing  is  made  subject  by  the  Ego,  but  this  is  also 
object  in  itself.  So  the  material  thing  through 
its  negation  by  the  Ego  is  ideally  preserved  and 
reproduced  as  object  by  the  Ego  —  which  is  the 
completed  act  of   Sensation. 


102       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

General  Obsekvations  on  Sensation. 

The  discussion  of  Sensation  (often  confused 
with  Perception)  occupies  a  large  place  in  the 
history  of  Thought.  It  is  the  gate  of  Psychology, 
not  by  any  means  easy  to  pass  and  not  infre- 
quently, we  fear,  it  is  never  passed,  even  by 
some  who  write  on  the  science.  We  shall  append 
a  few  miscellaneous  observations,  which  may 
serve  to  illustrate  and  to  re-state  partially  the 
positions  taken  in  the  preceding  account. 

1.  Certain  questions  will  be  naturally  asked  in 
this  connection.  Where  docs  the  transfer  take 
place  between  matter  and  mind?  The  form  of 
this  interrogation  makes  the  answer  contradic- 
tory. WJiere  is  demanded.  Now  if  you  locate 
the  mind,  you  put  it  into  space,  you  make  it 
material,  finite.  The  very  point  is  that  the  mind 
must  annul  not  only  place  but  the  molecular 
movement  from  place  to  place.  The  answer 
might  be:  this  transfer  occurs  everywhere  along 
the  material  lines  from  the  object  to  the  Ego,  all 
of  which  is  just  the  reversal  of  such  a  movement. 

Similar  is  the  question,  Whereabouts  is  the 
Ego  situated  in  the  brain  or  body?  Where  is 
the  seat  of  the  soul?  Des  Cartes,  as  is  well 
known,  located  the  latter  in  the  pineal  gland. 
But  the  same  difficulty  happens.  How  can  you 
put  into  a  given  place  that  which  transcends 
place,  negates  it  and  reduces  it  to  an  element  or 


SENSATION.  103 

moment?  The  point  of  connection  is  not  to 
be  found  with  the  finest  microscope,  for  the 
reason  that  it  is  not  a  point,  not  a  phice. 

Where  does  the  brain  touch  the  Ego?  It  does 
not  touch  the  Ego  ;  if  it  could,  the  latter  would 
drop  back  into  matter,  into  difference,  which  it 
has  just  transcended  and  negated  in  order  to  be 
Ego.  The  external  object  touches  the  nerve- 
ending,  but  the  function  of  the  Ego  is  to  cancel 
this  contact,  aud  so  take  it  up  ideally  into  itself. 
That  is,  the  Ego  is  just  the  negation  of  material 
contact,  and  only  on  account  of  this  can  it 
feel. 

We  may  also  ask  when  does  all  this  transpire? 
After  or  before  what  ?  The  answer  can  be  given : 
It  transpires  instantaneously  and  all  the  while. 
The  Ego  transcends  Time  as  well  as  Space,  else 
it  were  not  the  Ego.  There  is  no  temporal  suc- 
cession in  the  return  to  the  point  of  contact  or  to 
the  external  object;  the  Sensation  is  at  once. 
To  be  sure,  we  can  originate  a  molecular  move- 
ment outward  through  the  efferent  nerve  by  an 
act  of  will,  which  is  the  finitizing  of  the  Ego, 
but  the  intellectual  act  is  the  reverse. 

The  animal  has  Sensation,  or  what  Aristotle 
calls  the  sensitive  soul.  The  animal  feels,  has 
locomotion  ;  in  this  stage  man  and  animal  are 
alike.  The  differentiation  between  them  takes 
place  in  the  higher  activities  of  mind;  yet  even 
there  it  is  very  gradual,  it  is  not  so  easy  to  dis- 


104       PSYCHOLOGY  AND   THE   PSYCHOSIS. 

prove  that  the  animal  is  wholly  incapable  of  what 
we  call  thinking. 

Many  attempts  have  been  made  to  state  the 
process  of  Sensation.  To  say  that  the  external 
object  brings  a  stimulus  to  the  nerve-end,  and 
the  afferent  nerve  carries  the  message  to  the 
brain,  where  it  is  registered  for  the  Ego  or  mind 
to  read,  is  no  account  of  Sensation  in  its  com- 
plete process.  The  great  question  is  :  How  does 
the  stimulus  reach  the  Ego,  what  change  takes 
place  in  the  latter,  and  why  is  it  that  the  Ego 
reaches  out  and  takes  in  the  object?  The 
insight  must  be  had  that  the  Ego  is  in  itself  the 
negation  of  the  incoming  wave,  of  the  external, 
of  matter  ;  it  is  the  other  of  the  outside  and  of 
what  comes  from  the  outside,  being  the  very 
process  of  internalization  in  the  present  sphere  ; 
it  is  the  making  of  the  object  ideal.  Sensation 
has  begun  to  ideate  the  material  world. 

The  movement  of  the  object  to  the  Ego  is  a 
progression  in  Space  and  Time,  and  hence  meas- 
urable. The  period  required  for  light  to  come 
from  an  object  to  the  eye,  then  to  pass  from  the 
eye  to  the  brain,  is  subject  to  quantity.  The 
rapidity  of  the  molecular  movement  from  the 
hand  to  the  brain  has  been  measured  by  scientists, 
as  is  claimed;  111  feet  per  second  is  its  rate 
accordinii;  to  Helmholtz  :  certainlv  it  has  the  ele- 
ment  of  mensuration.  But  when  this  progression 
i:ouses    the    Ego,    it  stops,  it  is  reversed,  it    is 


SENSATIOy.  105 

made  the  opposite.  Thus  the  infinite  progress 
of  matter  (as  well  as  of  Space  and  Time)  is 
transformed  by  the  Ego  into  the  infinite  jDrocess 
of  mind.  The  former  may  be  conceived  as  a 
straight  line  running  ad  infinilum,  the  latter  may 
be  conceived  as  circular,  a  return  into  Self,  or  a 
cycle. 

W^e  may  conceive  the  cjcle  of  Sensation  with 
two  halves;  the  first  is  the  sweep  from  the  object 
to  the  Ego,  or  material  ;  the  second  is  the  sweep 
from  the  Ego  to  the  object,  or  ideal.  Or  we  may 
say  that  the  external  world  in  its  manifold  phases 
flows  in  waves  to  the  universal  sea  of  the  Ego, 
where  all  particularit}'  of  Matter,  Space  and  Time 
is  swallowed  u[),  yet  preserved,  and  made  to 
appear  again  ideally  in  Sensation.  The  whole 
progressive  movement  from  object  to  Ego  is 
material,  undulator}',  successive;  the  whole  re- 
gressive movement  from  Ego  to  ol)ject  is  ideal, 
instantaneous,  and  the  total  cycle.  The  medium 
of  the  first — air,  luminiferous  ether,  molecular 
nerve-fluid  —  is  material;  but  the  medium  of  the 
second  is  of  the  spirit,  is  non-material,  being 
just  the  negation  of  matter. 

Undoubtedly  the  comprehension  of  the  thought 
before  us  requires,  that  we  elevate  our  thinking 
out  of  its  material  form,  out  of  the  image  taken 
from  nature,  into  the  form  of  the  Ego.  Think- 
ing is  of  two  kinds  ;  one  kind  bears  simply  the 
impress   of   externality,  of  material  things,  but 


106       PSYCHOLOGY  AND    TEE  PSYCHOSIS. 

the  other  seizes  the  very  act  of  internality,  and 
holds  it  up  before  itself  as  the  complete  process 
of  the  Ego.  It  is  true  that  the  Ego  is  here  taken 
for  granted,  being  the  assumption  of  all  psychol- 
ogy, as  well  as  of  all  knowledge. 

There  is  a  natural  tendency  to  place  the  Ego 
in  the  brain,  inasmuch  as  the  external  stimulation 
goes  to  the  brain  where  the  Ego  is  roused.  Let 
us  grant  so  much  of  a  localizing  of  the  Ego, 
which,  however,  immediately  annuls  such  loca- 
tion, and  feels  on  the  surface  of  the  organism, 
and  sees  at  a  distance  from  it.  If  we  accept  the 
place  where  for  the  Ego,  at  once  it  is  not  there 
but  elsewhere.  Unquestionably  the  Ego  must 
take  up  externalit}^  then  annul  it,  and  finally 
reproduce  it.  Such  is  its  process.  The  Ego  is 
the  indifference-point  (negation  of  difference), 
through  which  the  external  world  must  pass  in 
order  to  be  sensed,  and  by  which  it  must  be 
posited  anew.  At  first  the  Ego  (being  difference 
also)  adopts,  takes  up,  responds  to  externality; 
herein  the  Ego  might  be  called  both  material  and 
local ;  yet  it  annuls  this  externality,  indeed  it 
receives  the  same  in  order  to  annul  it,  and  thus 
asserts  itself  as  non-material  and  non-local. 

2.  Tlius  in  a  general  way  we  conceive  the  pas- 
sage from  the  world  outside  to  the  world  inside, 
from  non-Ego  to  Eiro,  from  matter  to  soul. 
Often  in  previous  ages  has  the  problem  been  raised 
and  labored  over;   but  at  the  present  time  we  see 


SEXSATIOlSr.  107 

a  renewed  effort.  There  are  really  three  prob- 
lems involving  three  difficult  transitions.  The 
external  object  is  the  source  of  vibrations  ;  how 
do  these  vibrations  spring  up?  Then  the  vibra- 
tion must  be  converted  into  nerve-energy  or  a 
molecular  movement ;  what  is  the  explanation  of 
such  a  change?  Finally  the  molecular  agitation 
rouses  the  Eo-o  and  Sensation  is  the  result.  The 
outer  world  starts  a  movement  which  is  first 
innerved  and  then  is  egoized  in  its  primal  shape. 

A  group  of  psychologists  are  occupying  them- 
selves WMth  the  organic  side  of  Sensation  spe- 
cially. Their  chief  category  or  distinctive  predi- 
cate is  that  of  the  neural  molecular  movement, 
by  which  they  seek  to  explain. mind.  But  mind 
is  the  reversal,  the  opposite  of  such  a  movement; 
the  Ego  has,  as  often  said  already,  to  negate  the 
onijoing  material  undulation  of  any  kind,  and 
return  to  the  starting  point  thereof. 

The  nature  of  the  Ego  is  well  illustrated  by  its 
treatment  of  the  image  on  the  retina  of  the  eye. 
That  image  is,  of  course,  a  shadow,  not  reality, 
as  is  the  image  in  a  mirror.  But  this  shadow  is 
transformed  into  reality  when  it  reaches  the  Ego. 
Yonder  tree  which  I  see  may  be  a  shadow  on  the 
retina,  yet  it  is  a  real  tree  to  the  Ego,  which  will 
not  accept  the  shadow  but  converts  it  to  reality. 
The  molecular  ima^e  it  transmutes  back  to  nature. 
When  I  see  the  shadow  of  a  tree,  I  know  it  to  be 
shadow,  and  I   do  not  mistake  it  for  the  actual 


108       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

tree,  unless  I  am  in  some  state  of  delusion.  The 
vibration  transforms  the  real  object  to  image, 
but  the  Ego  returns  and  transforms  the  image 
back  to  reality. 

Nor  is  this  all.  The  image  of  the  object  is 
inverted  on  the  retina,  and  so  it  must  be  trans- 
mitted to  the  Ego.  Still  we  do  not  see  the 
external  world  turned  upside  down  ;  there  is  a 
correction  of  the  inversion  somewhere.  Such  a 
correction  can  only  take  place  in  the  Ego,  when 
it  cancels  the  entire  vibratory  line  and  resumes 
it  as  its  own.  Thus  the  inversion  is  inverted 
back  again,  and  the  image  is  made  to  return  to 
reality. 

Nor  is  this  yet  all.  There  is  a  double  image 
on  two  retinas  ;  the  outer  object  is  dii})licated  on 
its  way  to  the  Ego  by  the  two  eyes,  yet  we  do 
not  see  double,  unless  by  some  derangement  of 
vision.  The  object  is  much  reduced  in  size  on 
the  retina,  yet  this  reduction  is  also  corrected- 
Many  of  these  corrections  in  regard  to  the  external 
object  are  the  result  of  experience,  yet  experience 
itself  is  only  possible  through  the  Ego. 

Herein  we  see  a  total  reconstruction  along  the 
entire  line  from  the  object  to  Ego.  The  act  of 
vision  is  primarily  a  destruction  of  externality 
which  is  reduced  to  a  shadow  and  then  to  zero, 
just  in  order  that  it  be  reconstructed  and  restored 
through  the  Ego,  which  thus  gets  to  be  master 
and  indeed  creator  of  the  external. 


sensation:  io9 

Thus  do  we  seek  to  think  Sensation,  and  to 
formuhite  the  thought  thereof.  Still  the  essence 
of  the  matter  lies  not  in  the  naked  formula,  but 
in  the  thinking  of  the  thought.  The  process 
cannot  well  be  remembered,  for  the  activity  is 
not  that  of  memory  but  of  thinking.  Memory 
may  recall  the  words,  ])ut  thinking  is  the  original 
creative  eneigy  of  the  process  itself;  to  get  pos- 
session of  this  we  have  to  re-think  it  every  time. 
The  Eofo  is  not  a  machine  with  which  vou  can 
manufacture  results  ;  you  cannot  put  3^our  problem 
into  the  hop[)er  and  grind  out  the  answer  by 
turning  the  crank.  To  a  degree  you  must  make 
over  Ihe  machine  every  time  it  is  used,  you  will 
make  it  more  easily  because  you  have  made  it 
before,  still  it  has  to  be  re-made  The  Ego 
exists  but  potentially,  till  it  be  active,  then  it 
exists  really.  The  Ego  has  to  make  itself  in 
order  to  be  actual  ;  without  such  self-activity  it 
is  as  if  it  were  not  —  a  mere  possibility. 

3.  In  this  transition  from  non-Ego  to  Ego,  from 
matter  to  mind,  or  from  the  extended  to  the  non- 
extended,  the  term  unknowable  has  intrenched 
itself  specially,  though  it  has  been  applied  in  a 
number  of  other  relations.  Says  Hamilton  : 
"  How  the  immaterial  can  be  united  with  matter, 
how  the  unextendod  can  apprehend  extension, 
how  the  indivisible  can  measure  the  divided  — 
this  is  the  mystery  of  mysteries  to  man." 
(  Works  of  jReid,  Note  D.)     But  the  Ego  is  the 


110       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

divided,  the  separated  within  itself,  as  every  act 
of  consciousness  will  tell ;  and  itis  also  the  united 
in  the  return  to  self.  Mind  is  what  matter  is,  yet 
is  just  the  negation  of  matter,  as  is  implied  in 
the  word  non-material.  It  would  seem  that 
Hamilton,  though  he  has  written  so  much  on  the 
nature  of  consciousness  and  believes  in  it  so 
firmly,  had  never  fully  analyzed  his  Ego  and  seen 
it  as  a  process.  It  may  also  be  noted  that  the 
above  extract  makes  unnecessary  confusion  by 
putting  the  negation  where  it  does  not  belong,  as 
for  instance,  the  unextended  (mind)  is  contrasted 
with  the  extended  (matter).  But  really  the 
extended  (matter)  ought  to  have  the  negative  in 
it,  since  it  is  the  negation,  the  opposite,  the  other 
of  mind.  The  true  way  of  expressing  the  above 
dualism  is  by  the  terms  Ego  and  non-Ego, 
inasmuch  as  the  material  world  is  the  negative  of 
the  Ego,  which  negative  the  latter  has  to  overcome 
in  order  to  know  the  same. 

Here  we  ouijlit  to  make  a  brief  examination  of 
the  so-called  idea  of  the  Unknowable,  which  has 
wound  itself  under  many  forms  into  our  liter- 
ature, and  into  our  habits  of  thinking  or  rather 
of  not  thinking,  (a)  It  is  a  self-devouring  con- 
tradiction. When  we  are  able  to  affirm  that  a 
thing  is  unknowable,  we  know  a  good  deal  about 
it  already,  indeed  the  essential  fact  of  it.  If  we 
declare  that  a  certain  territory  is  unknowable, 
we   must    have  been  over  the  border  and  have 


JSIJNSATION.  Ill 

brought  back  a  very  important  piece  of  knowl- 
edge. To  be  sure,  I  may  say  that  such  a  ter- 
ritory is  unknown,  and  draw  the  limit  of  my 
knowledge  at  a  certain  line ;  but  concerning 
what  is  beyond  that  line  I  can  make  no  predica- 
tions, least  of  all  that  it  is  unknowable.  (6)  The 
man  who  uses  such  a  term,  and  talks  it  to  us  in 
a  long  discourse,  or  spreads  it  before  us  in  print 
over  many  i)ages,  presupposes  just  the  opposite 
in  us,  the  listeners  or  readers  ;  he  takes  for 
granted  that  we  can  know  his  Unknowable 
unless  he  is  making  game  of  us  and  slyly  play- 
ing a  practical  joke.  In  like  manner,  ho  who 
declares  that  truth  is  unknowable,  or  that  man 
cannot  know  truth,  unconsciously  assumes  that 
there  is  one  truth  knowablc,  namely,  that  man 
cannot  know  the  truth.  The  universe  rests 
upon  affirmation,  not  u[)on  negation;  specially 
does  it  rest  upon  the  affirmation  of  knowl- 
edge, of  spirit;  language  itself  refuses  to  be 
made  the  tool  of  the  negative,  and,  even  in 
denying,  secretly  affirms,  (c)  Just  the  opposite 
we  assert  to  be  the  essence  of  mind  —  it  is  the 
knowable,  the  self-revealing,  the  self-uttering. 
Moreover  the  world  is  the  knowable  in  all  its 
manifestations,  its  destiny  is  to  be  known  and 
not  to  remain  unknown.  Undoubtedly  there  are 
things  unknown  to  us  at  present;  but  the  move- 
ment of  man  is  from  the  unknown  to  the  known. 
The  sources  of  the  Nile  furnished  the    proverb 


112        PSYCHOLOGY  AND    THE  PSYCHOSIS. 

for  the  unknown  to  all  classical  antiquity,  to 
Egypt  itself,  and  to  modern  ages  down  to  the 
present  generation;  but  now  we  have  to  throw 
away  the  proverb.  The  adage  about  seeing  into 
the  millstone  still  holds,  but  it  is  in  danger  ap- 
parently; within  the  last  few  months  (1896) 
men  have  begun  to  look  into  the  human  body, 
hitherto  opaque,  and  locate  objects  inside  of  it 
through  a  new  kind  of  ray.  Man's  grand  pred- 
icate is  the  knowable,  being  just  the  essence  of 
his  Ego  which  in  its  very  process  rises  out  of  all 
limits,  even  its  own.  The  Unknowable  denies 
his  spirit,  crushes  him  back  into  impassable 
bounds,  or  tries  to  do  so,  as  if  to -make  him  a 
homunculus  in  his  little  glass  bottle. 

Nor  can  we  help  taking  brief  notice  of  the  air 
of  modesty,  sometimes  of  downright  humility, 
which  the  Unknowable  is  inclined  to  put  on.  Its 
follower  is  so  much  more  modest  than  that  other 
man,  who,  brazen-faced,  atSrms  the  right,  nay 
the  necessity  of  the  Ego,  to  assert  itself ,  and  to 
free  itself  of  the  fetters  of  ignorance  and  of 
error.  I  have  often  to  confess  that  a  certain 
matter  is  unknown  to  me;  but  because  it  may  be 
unknown  to  me,  I  do  not  need  to  say  out  of  sheer 
modesty  that  it  is  unknowable.  In  fact,  I  am  led 
to  wonder  at  my  marvelous  modesty,  which  leads 
me  to  think  that  what  I  do  not  know  and  may 
not  be  able  to  know,  is  unknowable  and  so  must 
remain  unknown  to  mankind  forever. 


SENSATION.  113 

It  is  strange  that  "  the  philosophy  of  experi- 
ence" is  employed  to  bolster  up  the  Unknowable; 
yet  if  we  take  the  experience  of  the  last  one 
hundred  years,  what  does  it  say  in  regard  to  the 
limits  of  knowledge  ?  If  wo  judge  of  the  advance- 
ment of  science  in  the  past,  what  is  the  inference 
as  to  its  future?  Just  the  opposite  of  the  Un- 
knowable; experience  rather  affirms  that  all  is 
knowable. 

4.  If  the  Ego  can  take  up  so  many  forms  of 
difference  in  nature,  why  all  this  change  and 
refinement  of  vibration?  The  outer  undulation 
of  the  air  or  of  the  ether  Cso-called)  is  trans- 
formed and  refined  into  the  molecular  movement 
of  the  nerves;  this  again  is  refined  still  more  in 
the  brain,  till  it  stimulates  the  Ego,  which  takes 
it  up,  and  then  others  the  whole  line  to  the  ex- 
ternal object.  But  why  so  many  changes,  and 
supi)osed  refinements  of  the  undulatory  line  from 
the  object  to  the  Ego  —  no  less  than  three  ?  Why 
does  not  the  Ego  take  up  the  external  line  at 
once,  if  it  be  able  to  respond  to  it?  In  general, 
the  answer  may  be  given  that  only  thus  are  the 
distinctions  of  nature  taken  up  and  internalized 
by  the  Ego.  The  different  vibrations  of  light 
and  sound  have  to  be  received  by  the  organism 
as  different,  through  the  special  senses,  and  then 
ideated  into  the  unity  of  the  Ego,  which  in  this 
way  gets  external  difference.  Without  such  dis- 
tinction   and    specialization    hearing    and    sight 

8 


114       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

would  drop  down  to  a  kind  of  touch,  which  is 
the  general  sense,  as  yet  undiflerentiated.  The 
organism  receives  them  as  different,  taking  them 
from  the  external  world,  and  then  unifying  them 
in  a  central  organ,  which  is  the  stimulus  of  the 
Ego.  That  is,  the  Ego  first  accepts  from  the 
outside  this  difference,  then  cancels  it  into  unity 
with  itself  and  finally  reproduces  it,  which  last 
act  completes  the  sensation  of  the  external 
world. 

What  is  the  use  of  the  image  on  the  retina? 
It  is  mediatorial ;  thus  the  Ego  can  take  up  form, 
external  limited  form  with  all  its  lines,  and  see 
the  object  as  such.  For  the  image,  though  taken 
up,  must  also  be  canceled,  and  therein  ideally 
preserved  as  the  object  itself.  Mark,  therefore, 
that  we  do  not  see  the  image,  which  is  negated, 
but  the  object  as  real.  No  doubt  the  image 
represented  the  object  on  the  retina,  but  the 
point  is  that  this  representation  must  be  canceled, 
so  that  the  real  object  is  seen,  is  present  in  the 
Ego,  not  present  in  the  brain,  as  is  sometimes 
said;  for  if  the  material  object  were  present  in 
the  material  brain,  the  latter  would  have  the 
worst  of  the  situation  and  probably  die  on  the 
spot.  But  the  Ego  cannot  be  so  hurt  by  the 
presence  of  the  object  in  it.  The  luminiferous 
vibrations  present  the  form  and  the  lines  of  the 
object  to  the  special  peripheral  organ,  the  eye, 
which  takes  it  up;  no  other  sense  can  take  it  up, 


SENSATION.  115 

the  ear  cannot  see,  just  as  little  can  the  eye  hear. 
This  ditfercnce,  then,  is  still  preserved  in  the 
Ego,  and  indeed  projected  into  externality. 

5.  This  transition  from  the  non-Eiro  to  the 
Ego,  or  matter  to  spirit,  is  the  starting-point  lor 
three  chief  attitudes  of  the  mind,  three  views  of 
the  world,  three  methods  of  philosophizing  which 
have  prevailed  since  man  began  to  think,  and  are 
three  main  strands  of  the  history  of  philosophy. 
(«)  The  materialistic  view  maintains  some  form 
of  molecular  movement,  of  external  succession, 
to  be  the  explanation  of  mental  activity.  In  one 
way  or  other  it  denies  the  ideal  return  of  the  Ego, 
and  employs  in  phice  thereof  some  phase  of 
material  progression.  (6)  The  dualistic  view 
holds  to  the  absolute  separation  of  the  two  sides, 
or  declares  their  union  as  soipething  incompre- 
hensible. We  can  at  most  see  the  separation  or 
the  absolute  difference  between  two  elements, 
mind  and  matter;  then  we  observe  them  united 
in  an  act  of  perception  or  sensation ;  but  how 
this  separation  passes  into  unity  is  just  the 
unknowable,  (c)  The  idealistic  view  takes  many 
forms;  it  may  quite  deny  externality  and  other- 
ness, or  at  least  the  ability  to  know  the  same. 
But  it  may  give  to  externality  the  fullest  object- 
ive right,  and  still  behold  it  as  a  manifestation  of 
mind,  with  which  mind  fraternizes. 

It  has  been  often  felt  that  there  is  a  theistic 
element    in  knowing;   this  too  has  found  many 


116       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

forms  of  expression.  The  Cartesians  elaborated 
the  doctrine  oi  Occasional  Causes,  and  seem  in 
the  main  to  have  deemed  the  knowing  of  matter 
by  mind,  of  the  extended  by  the  unextended  as 
the  direct  act  of  God,  a  special  intervention  of 
the  deity  for  the  occasion.  Leibnitz  developed 
in  oi)position  his  theory  of  Pre-established 
Harmony,  which  reduced  the  many  acts  of  spe- 
cial providence  to  one  primal  creative  act ;  God 
wound  up  mind  on  the  one  hand  and  matter  on 
the  other,  as  if  they  were  two  watches,  and  set 
them  both  to  running ;  both  continue  to  go 
together  and  in  harmony,  though  each  is  wholly 
independent  of  the  other.  The  Scotch  school 
seeks  chiefly  to  refute  the  representative  theory 
of  Perception  (better.  Sensation),  and  so  is 
essentially  polemical  and  negative ;  for  it  does 
not  try  to  explain  its  doctrine  of  Immediate 
Perception  positively,  but  denies  in  the  most 
explicit  manner  the  comprehensibility  of  its  own 
cardinal  fact.  It  batters  down  the  enemy's  view, 
but  that  does  not  prove  that  its  own  view  is 
correct. 

6.  As  set  forth  in  the  preceding  account, 
Sensation  is  the  internalizing  of  the  sensuous 
object  immediately ;  whatever  comes  is  received  ; 
there  is  no  break,  no  fixed  separation,  no  inter- 
ruption in  the  flow  from  outer  to  inner.  In  like 
manner  the  Ego  is  one  continuous  succession  of 
states,    each    quite    displacing    the    other;     it 


SENSATION.  117 

responds  to  the  influence  from  without,  hardly 
maintaining  its  conscious  Self  in  the  stream  of 
external  impressions. 

But  the  Ego  has  difference,  separation  in  its 
complete  process,  which  is  next  to  manifest 
itself.  The  Ego  will,  accordingly,  lay  hold  of 
the  particular  object,  separate  it,  distinguish  it 
from  other  objects.  Therein  the  Ego  asserts  its 
self-hood,  its  individuality,  refusing  to  be  swal- 
lowed up  in  this  deluge  of  the  sense-world.  A 
new  phase  of  Sense-perception  thus  opens,  which 
we  have  called  distinctively,  Perception. 


SECOND  SECTION  —  PERCEPTION. 

It  has  been  already  noted  that  Perception  is 
the  second  stage  of  the  Ego  in  the  total  process 
of  Sense-perception.  That  is,  the  Ego  is  in  its 
divisive  stage  primarily;  it  separates,  isolates, 
particularizes  the  object  of  sense,  holding  it 
apart  from  the  flow  of  Sensation  ;  then  it  iden- 
tifies this  object  with  itself,  projecting  the  same 
into  the  world  as  a  real  individual. 

In  traveling  throuofh  a  country,  trees,  hills, 
houses,  streams  sweep  through  the  mind  in 
rapid  succession,  making  a  moving  panorama  of 
varied  scenery.  But  I  stop  the  flow  and  direct 
the  mind  to  a  single  object,  a  peculiar  kind  of 
tree,  separating  it  from  every  thing  else.  I  sense 
all  the  other  objects,  but  I  perceive  the  tree.  In 
this  case,  the  total  act  of  Sensation  I  seize  and 
do  not  permit  to  vanish,  the  Ego  instinctively  or 
(118) 


rERCEPTION.  110 

voluntarily  begins  to  control  the  object  from 
within,  rescuin<^  it,  as  it  were,  from  the  great 
river  of  Sensation.  To  be  sure  the  object  must 
come  from  the  outside  to  the  Ej;o,  which  first 
senses  it  and  then  perceives  it,  holding  it  fast, 
making  it  permanent.  Plainly  the  Ego  is  getting 
herein  a  new  mastery  of  the  external  world. 

Perception,  accordingly,  is  the  Ego  separating 
some  special  object  or  element  in  the  stream  of 
Sensation,  identifying  the  same  with  itself,  and 
then  reproducing  it  as  particularized  in  the 
external  world. 

In  Sensation  every  object  of  the  external  world 
which  presents  itself  to  the  senses,  is  taken  up, 
so  that  there  is  an  incessant  inrushing  flow  of 
outer  stimulation  to  the  organism.  A  con- 
tinuous stream  from  the  circumjacent  environ- 
ment is  rolling  in  upon  the  Ego,  which  will  be 
absorbed  therein,  unless  it  assert  itself  and  start 
to  master  the  incoming  current  of  the  sense- 
world.  This  is  the  general  function  of  Percep- 
tion, which  will  seize  hold  of  some  particular 
object  of  the  total  stream,  and  make  the  same  its 
own. 

The  terms  Sensation  and  Perception  have  been 
much  used  in  Psychology  and  often  very  sharply 
discriminated.  Still  they  have  remained  some- 
what vague  in  spite  of  the  lengthy  discussion  by 
Hamilton,  Porter,  and  others.  The  distinction 
between  them,  even  when   correctly  made  as  to 


120       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

matter,  has  been  capricious  in  form;  the  psy- 
chologist has  not  traced  their  genesis  back  to 
the  movement  of  the  Ego,  but  has  picked  up  the 
terms  and  their  difference  from  the  outside  ap- 
parently at  random.  To  be  sure,  he  has  evolved 
their  meaning  from  himself,  but  what  we  wish 
to  see  is  their  evolution  out  of  the  Self  as  such. 
In  other  words  we  must  have  the  Psychosis,  the 
complete  psychical  process  of  which  Sensation 
and  Perception  are  but  two  separate  stages, 
before  we  can  fully  reach  around  and  take  in 
their  meaning. 

The  Ego  in  Perception  will  manifest  its  move- 
ment in  three  distinct  ph:ises  of  activity,  which  we 
shall  call  Impression,  Attention,  and  Retention. 

Of  the  three,  the  first  is  more  the  involuntary 
act  of  the  Ego,  moved  from  the  outside  to  seize 
the  external  object ;  the  second  is  more  the  vol- 
untary act  of  the  Ego,  moved  from  within  to 
seize  the  object ;  the  third  may  result  from  both 
the  involuntary  and  voluntary  act  of  the  Ego, 
which  now  not  only  seizes,  separates  and  particu- 
larizes the  external  object,  but  also  retains  the 
same,  that  is,  removes  it  from  the  external  con- 
ditions of  Space  and  Time. 

Already  in  Sensation  we  could  not  wholly  leave 
outSpaco  andTime.  In  sensing  the  external  object 
in  contact  with  the  bodily  periphery  as  well  as  at 
a  distance  from  it,  we  ran  upon  the  Space- 
conception,  though  in  a  very  indistinct  way.     In 


PERCEPTION.  121 

like  manner,  succession  in  Time  is  involved  in 
every  form  of  undiilalory  movement,  and  thus 
underlies  every  cycle  of  Sensation.  Wo  shall 
now  give  a  short  discussion  of  Space  and 
Time,  since  they  arc  very  prominent  elements  of 
Perception,  and  will  henceforth  be  woven  into 
the  whole  movement  of  Psychology.  The 
beginner  may  find  the  subject  somewhat  difficult 
at  first;  he  can  omit  the  following  note  (extending 
to  Impression)  till  he  returns  for  a  review,  or 
feels  the  need  of  grappling  with  all  the  pre- 
suppositions of  the  science. 

Note  on  Space  and  Time.  In  every  age 
Space  and  Time  have  attracted  the  attention  of 
philosophers,  poets,  myth-makers;  they  appear 
as  the  external  setting  of  all  things  ;  they  are 
pure  externality,  in  contrast  with  the  Ego  which 
is  pure  internality.  Yet  the  Ego  has  to  take 
them  up  and  internalize  them,  these  complete 
opposites  of  itself;  it  is  at  first  conditioned  by 
them,  but  it  must  at  last  reach  over  and  embrace 
its  own  condition  ;  thus  it  is  free,  self-contained, 
self-determined. 

We  have  already  found  that  in  consciousness 
the  Ego  distinguished  itself  from  the  non-Ego, 
or  object,  which  is  external  to  the  Ego,  and 
then  it  cognized  the  non-Ego  or  object  (see  In- 
troduction, p.  29).  Thus  externality  is  posited 
by  the  cognition  of  the  object  —  externality, 
outerness,    otherness.     I     must    first    oilier    the 


122       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

thincr  in  order  to  know  it,  but  in  knowing  it  I 
make  it  my  own,  identify  it  with  my  Ego,  even 
as  the  opposite  of  my  Ego.  What  is  the  result 
of  this  process?  I  know  the  object  as  opposite 
and  external  to  my  Ego  which  is  Self;  thus  the 
object  is  external  to  Self  as  such ;  being  out- 
side the  Ego.  it  is  outside  of  Self,  and  so  ontside 
of  itself;  or,  if  is  the  other  of  itself,  being  the 
other  of  Self,  which  Self  can  be  only  the  Ego. 
So  the  sensuous  object  of  the  Ego  is  cognized  as 
the  opposite  of  the  Ego,  of  selfhood;  thus  it  is 
spatial,  each  particle  of  it  is  outside  the  other 
particle,  and  remains  in  that  way  ;  also  the  object, 
being  external  to  Self,  is  changeful,  transitory, 
temporal.  In  other  words,  the  object  of  Sense- 
perception  is  flung  by  the  Ego  into  Space  and 
Time,  which  are  none  the  less  its  natural  condi- 
tions, the  actual  fact  of  its  being,  as  we  shall  see. 
Still  further  is  the  externality  of  the  Ego 
carried  in  Sense-perception ;  it  perceives  not 
only  the  sensuous  object  as  spatial  and  tempo- 
ral, but  rises  to  a  perception  of  the  pure  forms 
of  Space  and  Time.  The  sensuous  object  of  the 
Ego  is  not  simply  particular,  not  simply  this 
extended  and  transitory  thing  of  Sensation,  but 
the  Esfo  as  such  is  externalized,  is  made  into 
pure  otherness  of  itself  as  its  object.  Not  this 
particular  example  of  otherness,  such  as  is  the 
object  perceived,  but  the  total  Ego  is  now  to 
be  seen  as  the  other  to  itself,  and,  being  so,  it 


PEBCEPTION.  123 

becomes  the  universal  otherness  to  Self  which  we 
call  Space  and  Time,  and  in  which  the  particular 
percept  is  posited.  For  all  Perception  is  par- 
ticuhir,  put  into  the  form  of  Here  and  Now, 
limited  to  the  immediate  present ;  still  this  limit 
will  be  transcended,  and  the  percept  we  shall  see 
rescued  from  the  devouring  maw  of  the  Void  and 
the  Vanishing.  Therein  the  Ego  will  rise  above 
its  particular,  limited  form  of  otherness,  such  as 
is  given  in  the  sensuous  object,  and  attain  to  a 
perception  of  the  pure  forms  of  Space  and  Time. 
As  already  implied  repeatedly,  this  self-exter- 
nality falls  into  two  forms,  both  of  which  are 
derived  from  the  process  of  the  Ego,  its  identity 
and  its  difference.  First  is  the  externality  to 
Self,  which  is  identity  with  difference  canceled, 
simple  oneness,  fixity,  homogeneousness  — 
Space  —  each  point  of  which  is  external  to  itself, 
yet  identical  with  itself,  infinitely  divisible,  abso- 
lutely penetrable,  the  possibility  of  all  shapes, 
being  itself  the  shapeless  ;  whose  individuality  it 
is  to  be  totally  devoid  of  individuality.  Then 
there  is  difference  with  identity  canceled;  the 
point  is  now  different  from  itself  continuously, 
repelling  itself  from  itself,  thus  becoming  a 
moment,  which,  when  it  is,  is  not;  so  there  is 
movement,  an  endless  identical  movement  of 
pure  difference — Time.  Space  is  one  beside 
the  other,  which  other  is  the  one  again  —  simple 
extension    (alongsideness).     Time  is    one    after 


124       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

the  other,  which  other  is  the  one  again  —  simple 
succession  (afterness).  Thus  the  process  of  the 
Ego  falls  completely  asunder,  being  externalized  ; 
first  it  divides  into  Space  and  Time,  then  each 
of  these  infinitely  sub-divide  into  points  mutually 
exclusive  and  self-external. 

Space  may  be  conceived  of  as  absolute  rest, 
Time  as  absolute  unrest,  yet  both  absolutely 
vacant ;  one  is  blank  permanence,  the  other 
blank  transitoriness,  both  being  blank.  Space 
is  the  Void,  the  Universe  emptied  of  everything 
except  it  own  emptiness;  Time  is  the  Vanish- 
ing, the  Universe  emptying  itself  of  everything 
except  its  own  emptying.  The  Psychosis  of  Time 
and  Space  is  to  see  them  as  the  process  of  the 
Ego  completely  fallen  asunder  and  externalized, 
reduced  to  a  state  of  absolute  otherness,  yet 
therein  still  itself. 

Thus  the  percept  gets  from  the  Ego  the  form 
of  the  spatial  and  temj^oral ;  also  the  Ego  posits 
pure  Space  and  Time  as  objects  to  itself.  Yet 
these  are  also  real,  existent  in  the  world,  not 
simply  subjective  or  mine,  not  simply  my  object 
without  any  corresponding  reality.  There  is 
likewise  the  universal  Ego,  the  divine,  creative 
Ego,  to  which  Space  and  Time  are  also  object, 
for  this  Ego  too  must  other  itself  and  become 
external  to  itself,  wherein  lies  its  divine,  creative 
act,  one  of  whose  miinifestations  is  the  real 
externality  of  Space  and  Time. 


PERCEPTION.  125 

Here  we  may  notice  Kaut's  doctrine,  from 
which  most  of  the  modern  discussions  of  this 
subject  have  i)roceeded.  The  German  piiiloso- 
pher  holds  that  Space  and  Time  are  merely 
forms  of  intuition  (Anschauunr/)  wliich  we  may 
translate  in  the  present  connection  to  be  forms 
of  the  Ego  in  Sense-perce[)tion  {Kritik  der 
reinen  Vernun/t,  die  transce7identale  Aesihetik). 
That  is,  Space  and  Time  are  only  subjective 
forms,  in  which  the  Ego  senses  things,  and  have 
no  real  objectivity.  Such  a  view  reduces  them 
to  a  mere  appearance,  a  delusion,  a  lie  told  by 
the  world  to  the  Ego.  But  Space  and  Time  are 
also  objective,  creations  of  the  divine  Ego,  in 
fact  just  its  externality,  otherness,  outsideness 
of  Self,  since  it  must  also  be  the  opposite  of 
itself  to  be  the  totality.  Thus  the  eternal 
creative  Idea  makes  itself  its  own  object,  first  in 
the  purely  external  forms  of  Space  and  Time, 
which  are,  accordingly,  the  other  of  Self  in  its 
absolute  being.  In  Sense-perception  theEgo  not 
only  cognizes  but  recognizes  Space  and  Time  as 
real,  as  the  objectification  of  the  universal  Ego 
whose  knowing  is  creating.  The  human  Ego  as 
subject-object  recognizes  the  act  of  the  divine 
Ego  which  is  also  sul)ject-object,  and  identifies 
the  same  with  itself,  which  identification  is 
knowledge.  That  is,  in  order  to  be  truly  known, 
my  Space  and  Time  must  be  recognized  and 
identified  as  God's  Space  and  Time. 


126       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

Thus  again  we  note  that  a  theistic  (not  theo- 
logic)  strand  winds  through  all  psychology,  over- 
arching the  science  of  knowing  (epistemology) 
from  beginning  to  end.  The  individual  Ego 
through  knowing  the  external  world,  and  reach- 
ing up  from  cognition  to  recognition,  mediates 
itself  with  the  Divine  Ego,  and  the  consciousness 
of  man  finds  its  true  counterpart  and  fulfillment  in 
the  consciousness  of  God. 

I.  Impression. 

The  object  in  the  stream  of  Sensation  is  dis- 
tinguished and  particularized  by  the  Ego  spon- 
taneously^ that  is,  without  a  conscious  act  of  the 
Will.  There  is,  in  Impression,  a  specializing 
both  of  the  object  and  of  the  Ego,  but  this  spe- 
cializing act  is  as  yet  instinctive  and  involuntary. 
Impression  is  an  involuntary  Attention. 

The  movement  of  the  Ego  in  Impression  is 
from  its  most  external  form  as  an  automatic  re- 
sponse to  an  outer  stimulus,  through  its  native 
bent  to  take  up  with  some  outside  object  by  a 
kind  of  natural  selection,  to  its  acquired  ten- 
dency for  being  impressed  by  certain  things, 
which  tendency,  starting  usually  from  inborn 
inclination  or  talent,  is  unfolded  through  the 
acquisitions  of  culture. 

Thus  we  may  observe,  in  the  movement  of 
Impression,  the  general  sweep  of  the  Ego,  whose 


PERCEPTION.  127 

three  stages  herein  can  be  designated  as  the 
organic,  the  native,  and  the  cultured  Impres- 
sion. 

The  perceptive  Ego  receives  the  stream  of  sen- 
sations coming  from  the  external  world,  which 
have  in  themselves  variety,  difference,  degrees 
of  intensity.  Also  this  perceptive  Ego  is  pre- 
disposed, through  innate  tendency  and  acquired 
equipment,  to  take  up  more  directly  and  decid- 
edly some  of  these  sensations  than  others.  That 
is,  it  is  more  interested  in  certain  objects  than  in 
others.  The  result  is,  a  selection  takes  place, 
from  the  outside  through  some  energy  in  the 
thinj^,  as  well  as  from  the  inside  throug^h  some 
interest  of  the  Ego. 

Such  is,  in  general,  the  first  stage  of  Percep- 
tion, which  we  have  named  Impression.  The 
word  puts  stress  upon  the  determining  power  of 
the  external  object  in  relation  to  the  Ego  which 
is  modified  by  that  power,  and  which  responds 
immediately  to  the  difierences  of  the  external 
world  of  Sensation.  The  Impression  by  its 
nature  is  immediate,  instinctive,  not  consciously 
voluntary.  Still  the  Ego  in  Impression  has  its 
process,  its  devolopment,  moving  from  with- 
out to  within,  from  external  determination 
through  the  object  toward  internal  determina- 
tion through  itself.  Yet  this  activity  of  the  Ego 
in  Impression  never  reaches  the  volitional  stage, 
but    remains    spontaneous.     The   phases    of  the 


128       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

present  movement  we  shall  set  apart  more  dis- 
tinctly. 

I.  The  Ego,  in  the  first  place,  responds  im- 
mediately to  the  differences  in  the  stream  of 
Sensation,  through  the  reaction  of  the  organism. 
Such  is  the  experience  in  case  of  a  sudden  pres- 
sure, pinch,  or  prick,  a  loud  noise  or  a  vivid 
li^ht.  This  is  the  most  external  form  of  Im- 
pression,  since  the  Ego  is  so  completely  deter- 
mined from  the  outside,  throuirh  the  affection  of 
the  organism.  Still  such  an  Impression  is  not 
merely  the  reflex  action  of  the  muscles  or  of  the 
nerves,  though  this  be  involved.  A  brainless 
frog  cannot  have  Impression,  though  its  muscles 
twitch  in  response  to  an  irritation. 

II.  Native  differences,  in  the  next  place,  a])- 
pear  in  the  Ego  itself,  which  responds  to  the 
differences  of  the  object  in  Sensation.  The  child 
begins  to  notice  certain  things,  we  say ;  the 
light  attracts  it  in  distinction  from  darkness  :  it 
laughs  in  answer  to  its  mother's  laugh.  The 
differences  of  the  external  world  reaching  it 
through  the  senses,  beofin  to  call  forth  the  innate 
differences  in  its  Ego,  which  develop  into 
temperament,  talent,  character.  Early  impres- 
sions are  noted  for  their  power,  permanence,  and 
even  formative  influence.  The  educator  will 
carefully  observe  what  impresses  the  child,  what 
outer  objects  or  actions  find  in  it  the  response  of 
attention,     or    interest,    or    imitation.     The   so- 


PERCEPTION.  129 

called  bent  of  nature  tirst  manifests  itself  in  the 
answer  which  the  child's  Ego  makes  instinctively 
to  the  world  of  Sensation. 

III.  The  acquired  differences  of  the  Ego,  that 
is,  its  different  acquisitions  in  the  form  of  knowl- 
edge, character,  taste,  respond  to  the  differences 
of  Sensation.  A  barbarian  and  a  civilized  man 
receive  very  different  impressions  from  the  same 
object.  A  Gothic  window  impresses  a  rustic  and 
an  architect  diversely,  still  both  are  impressed. 
Here  an  apperceptive  power  plays  in,  the  Im- 
pression is  modified  according  to  the  content  of 
the  Ego.  The  main  point  is,  however,  that  the 
Ego,  though  still  immediatelvdetermined'by  the 
object  of  Sensation,  modifies  it,  indeed  may 
choose  it  or  reject  it  in  an  unconscious  way. 

The  acquired  differences  of  the  Ego,  which 
have  become  instinctive,  go  back  in  most  cases 
to  native  differences,  which  have  been  developed 
by  activity  and  by  fresh  acquisitions  in  the  same 
direction.  One  develops  into  culture  on  foun- 
dations largely  given  by  nature  ;  the  talent  for 
art  is  an  inborn  one,  yet  it  has  also  to  be  inbred, 
ere  it  comes  to  much.  Thus  the  native  and  the 
acquired  elements  fuse  indistinguishably  in  the 
Ego  which  receives  the  Impression,  and  deter- 
mines the  latter,  spontaneously,  however. 

In  this  manner  the  Ego  passes  from  being 
impressed  by  the  object  in  the  most  external 
fashion  by  means  of  the   reaction  of  the  organ- 

9 


130       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

ism,  to  an  Impression  in  which  the  Ego  contrib- 
utes the  largest  part  through  its  native  and 
acquired  qualities.  This  brings  us  to  the  point 
at  "which  the  Eiro  starts  to  determine  itself  from 
within  consciously ;  it  begins  to  choose  its  own 
object,  to  sepaiate  the  same  from  tlie  stream  of 
Sensation,  by  an  act  of  Will,  and  to  appropriate 
this  object  of  its  choice.  From  Impression, 
which  is  an  involuntary  Attention,  we  pass  to  the 
voluntary  one. 

II.  Attention. 

Attention,  as  the  second  stage  of  Perception, 
distinguishes  itself  from  Impression  in  being 
voluntary  or  intentional.  The  Ego  from  within 
determines  itselF,  and  moves  forth  to  get  posses- 
sion of  the  sensuous  object,  which  possession 
involves  its  reproduction. 

The  movement  of  Attention  is  from  the  Ego 
particularizing  and  concentrating  itself  within 
itself,  iJirouglt  its  separating  and  particulariz- 
ing the  object  in  the  stream  of  Sensation,  to  its 
internalizing  and  reproducing  the  same  as  a 
particular  object. 

In  the  complete  act  of  Attention,  accordingly, 
there  nmst  be  the  concentration  of  Self,  the  partic- 
ularization  of  the  object,  and  the  uniting  of  the 
particularized  object  with  the  Self.  All  these 
three  stages   or   phases  are,  however,  one  act  of 


rEUCEPTION.  131 

the  Et'O  in  its  threefold  movement,  which,  when 
performed  as  a  single  immediate  process  of  mind, 
shows  the  Psychosis  of  Attention. 

In  popular  speech  we  are  often  said  "  to  mind 
a  thing,"  that  is,  to  put  the  whole  mind  upon  an 
object,  to  focus  our  thoughts  upon  some  particu- 
lar thing.  Such  an  act  is,  in  general,  an  act  of 
Attention.  There  is  first  the  mind  focusing 
itself,  secondly  the  object  focused,  thirdly  the 
unitication  of  the  two,  whereby  the  object 
becomes  ideated  or  perceived.  It  is  well  to  note 
again  that  this  object,  when  perceived,  is  projected 
by  the  Ego  into  externality. 

It  is  also  well  to  observe  at  what  point  in  the 
total  meutal  evolution  Attention  is  introduced. 
Out  of  what  does  it  develop  and  into  what?  In 
other  words  the  procedure  must  be  genetic,  At- 
tention must  arise  in  its  proper  place  and  define 
itself.  It  is  not  to  be  picked  up  on  any  emer- 
gency and  thrust  into  some  psychological  gap  ; 
it  must  be  seen  unfokling  out  of  what  has  gone 
before  and  into  what  comes  after.  Its  definition 
is  not  to  be  imposed  upon  it  from  the  outside, 
but  must  be  generated  in  the  process  of  the 
Ego.  Caprice,  however  brilliant,  is  not  a 
sound  definer. 

Attention  has  been  very  diversely  treated  by 
psychologists.  Especially  do  they  differ  as  to  its 
place  in  the  evolution  of  mind.  Some  put  it 
first,  some  last,  or  almost  so  ;  some  deny  it  as 


132       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

"  a  faculty  of  the  soul,"  or  as  a  distinct  mental 
activity.  Some  give  it  much  attention,  some 
^ive  quite  no  attention  to  Attention.  But  it 
should  be  seen  at  the  start  unfoldingr  out  of  sim- 
pie  Sensation  ;  then  its  activity  is  continued  all 
through  the  development  of  mind.  There  is 
quite  as  much  Attention  in  Thought  (the  third 
stage  of  Intellect)  as  in  Sense-perception  (the 
first  stage)  ;  still  its  unfolding  belongs  properly 
to  the  latter,  where  it  first  appears.  Hence  it  is 
to  be  considered  just  here  and  not  elsewhere  or 
anywhere. 

In  fact  nothing  can  show  the  present  chaotic 
method  of  psychologists  than  their  treatment  of 
Attention.  The  inner  mental  genesis  is  lost  in 
mere  experimentalism,  or  in  pure  caprice.  This 
book,  however,  is  not  intended  to  be  critical,  and 
so  we  shall  pass  on,  still  holding  to  the  faith  that 
the  human  mind  is  an  order  and  not  a  chaos, 
and  that  a  prime  duty  of  the  psychologist  is  to 
reveal  that  order. 

The  Ego  now  breaks  into  the  stream  of  Sensa- 
tion which  flows  in  upon  us  from  the  external 
world,  and  seizes  some  particular  object  in  that 
stream,  holding  it  fast  and  appropriating  the 
same.  The  individual  lives  and  moves  in  the 
realm  of  nature,  of  externality,  which  is  always 
beating  up  against  his  senses  and  seeking  entrance 
to  ^  Ego.  What  an  enormous  mass  of  objects  is 
tbrasl  upon  his  organism,  through  vision,  through 


PEIiCEPTION.  133 

hearing,  and  through  the  other  senses !  All  arc 
importunately  knocking  for  admission  to  the 
inner  chamber  of  the  Ego,  where  they  will  no 
longer  be  external  and  real,  but  internal  and  ideal. 
Moreover  this  outer  world  of  objects  is  continu- 
ally shifting,  every  moment  the  scene  changes 
and  a  new  panorama  slips  into  vision.  Now,  the 
senses  let  in  everything  unless  they  are  stopped 
and  controlled  ;  this  control  is  a  most  important 
element  in  psychical  life  ;  the  Ego  will  simply  be 
drowned  in  the  vast  ocean  of  Sensation,  unless  it 
draws  itself  out  of  the  same  and  asserts  itself. 

The  fundamental  characteristic  of  Attention  is, 
therefore,  willed  separation  — separation  of  Self 
from  the  sense-world.  The  Ego  is  first  affected 
by  the  particular  object  of  sense,  or  it  has  a  sensa- 
tion ;  then  it  separates  itself  from  this  immediate 
affection  or  excitation  and  observes  the  same, 
which  is  as  yet  one  with  the  external  object. 
Thus  the  sensation  is  no  longer  simple  sensation, 
but  is  held  off  from  the  Ego  by  the  Ego,  which 
thereby  beholds  it  and  makes  it  objective.  Such 
is  the  primal  fact  of  Attention  —  this  self-con- 
centration of  the  Ego  which  comes  from  separat- 
ing itself  from  the  sensation. 

Still  further,  the  total  Ego,  having  centered 
itself,  throws  its  whole  power  upon  the  sensation, 
separates  it  from  all  other  sensations,  seizes  it, 
masters  it,  takes  it  up  into  itself.  Thus  after 
the  disruption  comes  the  redintegration,  and  the 


134       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

Ego  takes  possession  of  all  the  sensations  to 
which  it  gives  attention,  storing  them  up,  as  it 
were,  in  its  ideal  storehouse. 

Were  it  not  for  Attention,  the  world  of  Sensa- 
tion would  be  a  mere  passing  panorama,  an  ever- 
flowing  stream  o^  impressions  which  rise  and  dis- 
appear with  the  moment,  and  in  which  the  Ego 
would  be  absorbed,  vanishing  like  a  river  which 
sinks  away  and  is  lost  in  the  sands  of  the  desert. 
Attention  is  the  Ei^ro  asserting:  its  own  self-hood 
against  absorption  in  the  sense-world,  it  is  the 
first  distinctive  act  of  individuality  and  remains 
henceforth  active  through  all  Psychology. 

The  educative  value  of  Attention  is  of  the 
highest.  Mental  training  may  be  said  to  begin 
with  this  act  of  concentration,  which  frees  the 
Ego  from  an  absorption  in  the  sense-world. 
Here  the  school  starts  ;  the  child,  in  learning  the 
first  letter  of  the  alphabet,  has  to  separate  his 
Self  from  all  external  matters  and  throw  it  upon 
the  one  object,  the  letter  A,  which  must  also  be 
held  apart  from  every  other  object  for  the  time 
being.  The  pupil  is  taught,  first  of  all,  to  break 
the  endless  chain  of  sensations,  seize  the  impor- 
tant link  and  hold  it  till  it  be  internalized.  Re[)e- 
tition  nmst  come  to  his  aid,  and  repetition  is 
here  repeated  acts  of  Attention.  Thus  Atten- 
tion is  the  first  mastery  of  the  sense-world  as 
well  as  the  primal  assertion  of  selfhood  against 


PERCEPTION.  135 

the  might  of  the  external.  Therewith  education 
has  begun  as  regards  both  moral  self-control  and 
external  knowledge. 

The  object  of  Attention  must  at  the  start  be 
chosen  for  the  pupil  by  the  teacher,  who  has 
gone  in  advance  and  organized  the  chaos  of  mere 
sensation.  The  selection  of  the  best  objects  for 
Attention  makes  the  best  course  of  study.  What 
are  the  best?  That  is  a  great  pedagogical  ques- 
tion, which  is  variously  answered;  but,  in 
general,  it  may  l)e  said  that  those  objects  are 
worthiest  of  Attention  which  lead  the  individual 
most  rapidly  and  securely  into  tlie  highest  cul- 
ture of  the  race.  The  pupil,  however,  must  at 
last  rise  to  making  his  own  selection  of  that 
which  he  will  attend  to. 

Doubtless  the  Ego  pays  best  attention  to 
those  things  in  which  it  has  an  interest.  What 
is  it  that  makes  an  object  interesting?  The  Ego 
must  be  connected  with  it  in  some  way  ;  the 
mind  has  some  purpose  which  it  subserves, 
some  goal  to  which  it  leads.  A  botanist,  a 
painter,  a  wood-chopper,  a  forester,  all  look  at 
a  tree,  all  have  an  interest  in  it  and  pay  special 
Attention  to  it, yet  in  very  different  ways,  accord- 
ing to  the  end  which  each  has  in  view.  But  the 
ultimate  interest  of  the  Ego  is  to  remove  its 
limit  of  ignorance,  to  assert  itself  as  limit-trans- 
cending, to  know.  To '  reach  beyond  present 
bounds  is  the  necessity  of  the  infinite  nature  of 


136       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

man  ;  the  spirit's  true  interest  is  to  rise  out  of 
its  confines. 

In  Attention,  the  Will  is  prominent,  of  which 
there  are  two  kinds.  Unconsciously  an  object 
draws  Attention  to  itself,  we  may  say  that  there 
is  Will  in  the  act,  but  Will  spontaneous,  uncon- 
scious, such  as  we  discussed  under  Impression. 
Then  there  is  the  conscious  effort  of  the  Will  to 
bring  the  Attention  to  a  matter  from  which  the 
mind  may  rebound.  The  primal  conquest  of 
the  sense-world  is  only  accomplished  through 
some  training  of  the  Will  in  the  child,  who  is  not 
drawn  to  his  alphabet  at  first  by  interest.  Per- 
chance he  has  to  learn  to  subordinate  interest  to 
knowledge,  and  to  subject  ))leasure  to  duty  in 
his  first  lesson. 

It  is  worth  while  to  call  to  notice  ao;ain  the 
effect  of  Attention  in  its  moral  aspect.  It  is 
the  foundation  stone  of  character-buildino;. 
When  ihe  child  withdraws  itself  from  the  dissi- 
pation of  the  senses  and  gathers  itself  for  a  con- 
centrated effort,  it  has  begun  self-control,  which 
is  ethical  as  well  as  intellectual,  which  should 
become  a  habit  of  conduct  as  well  as  of  mind. 
All  its  life  it  will  be  called  upon  to  exercise  this 
command  of  Self,  which  starts  with  the  first  act 
of  Attention,  perchance  with  its  first  self-concen- 
tration upon  the  letter  A.  Truly  in  learning  the 
alphabet    of    lettei's,  the    child   is    learning    the 


PEBCEPTION.  137 

alphabet  of  morals.  The  training  in  intellect 
and  the  training  in  character,  here  at  least,  go 
hand  in  hand  ;  the  external  information  is  worthy, 
but  the  inner  discipline  is  yet  worthier.  To 
master  the  implements  of  culture,  such  as  reading 
and  writing,  is  very  necessary,  but  to  master 
Self  in  the  same  process  is  the  real  fruit  of  edu- 
cation. 

In  the  preceding  remarks  the  movement  of  the 
Ego  has  been  stated  in  a  discursive  way  for  the 
purpose  of  a  general  view  in  advance  of  a  more 
precise  formulation.  We  may  now  proceed  to 
mark  distinctively  the  three  stages  of  Atten- 
tion. 

I.  The  separation  of  the  Ego  from  the  stream 
of  Sensation,  and  its  self-concentration ;  the  Ego 
particularizes  itself. 

II.  The  separation  of  the  sensuous  object  from 
the  stream  of  Sensation  through  the  Ego;  the 
object  is  particularized. 

III.  The  Ego  returns  into  itself  with  the 
particularized  object,  unites  and  identifies  the 
same  with  itself;  the  object  is  ideated. 

Here  airain  we  must  exhort  the  student  to 
verify  the  process  in  his  own  mental  laboratory; 
he  must  make  the  Psychosis  of  Attention,  unify- 
ins:  in  a  single  thrust  of  mind  all  that  which  is 
divided,  analyzed,  held  asunder  in  the  preceding 
exposition.  Words  are  inherently  separative 
and  separated ;    only  the  Psychosis  can  overcome 


138        PSYCHOLOGY  AND    THE   PSYCHOSIS. 

the  separation  which  lies  in  all  speech,  and 
especially  in  terminology. 

I.  In  the  first  place,  the  Ego  in  Attention 
must  purposely  separate  itself  from  Sensation. 
The  external  world  flows  inward  incessantly 
through  the  senses,  and  floats  the  Ego  helplessly 
away  in  the  stream,  till  this  Ego  asserts  itself  as 
distinct,  as  Self,  and  holds  itself  apart  from  the 
great  environing  world-stream  of  objects.  Such 
is  the  i^rimal  act  of  Attention  :  voluntary  sepa- 
ration of  the  Ego  from  the  immediate  imity  of 
Sensation. 

Alreadv  we  have  found,  in  discussing  the 
Ego,  that  it  had  separation  in  its  own  movement, 
that  it  separated  itself  from  itself  in  its  second 
stage,  to  be  restored  to  itself  in  its  third  stage. 
Perception  is,  in  general,  this  second  stage  of  the 
Ego,  which  tlieiein  separates  itself  from  the  stream 
of  Sensation.  So  it  must  do  in  order  to  be  itself, 
it  cannot  be  swallowed  up  in  the  sense-world. 
Still  further,  in  Attention  the  Ego  by  its  own 
native  movement  of  will  frees  itself  from  the 
external  and  turns  back  to  itself,  holding  aloof 
the  object,  which  is  now  emphatically  its  other 
or  ojiposite.  Let  us  repeat  the  first  act  of 
Attention ;  Self-concentration  through  volition, 
Self  getting  hold  of  itself,  the  primal  deed  of 
Self-mastery. 

The  first  stage  of  Attention,  which  pertains 
particularly  to  the  Ego  unfolding  within  itself  as 


PERCEPTION.  .  139 

related  to  the  sensuous  object,  will  also  show  the 
customary  movement. 

1.  First  is  the  simple  act  of  separation  in 
which  the  Ego  divides  itself  from  the  sense- 
world.  The  difference  appears  in  its  immediate 
form  at  the  start,  but  the  Ego  cannot  stay  in 
such  a  condition. 

2.  The  P^go  not  only  separates  itself  from  the 
sense-world,  but  turns  back  into  itself,  collects 
itself,  and  holds  itself  off  from  the  stream  of 
Sensation,  which  is  its  opposite.  The  simple 
separation  of  the  previous  stage  has  now  deep- 
ened into  mutual  opposition.  The  Ego  has 
turned  back  and  concentrated  itself  within  itself  ; 
it  has  made  itself  individual,  a  particular  dis- 
tinct Ego,  not  determined  from  without  by  the 
sense-world,  which  it  posits  as  its  other  or  object, 
and  so  it  determines  the  same. 

3.  The  Ego  being  now  its  own,  the  self-cen- 
tered and  the  self-determined,  can  determine  the 
sense-world  ;  or,  the  Ego,  having  particularized 
itself,  has  also  in  the  same  act  posited  the  object 
as  particular,  distinct,  separated,  and  indeed 
separable  in  itself.  Hence  follows  the  next  stage 
of  Attention. 

II.  As  in  the  preceding  stage  the  Ego  separated 
itself  from  the  stream  of  Sensation,  and  individ- 
ualized itself,  so  now  it  separates  the  particular 
object  from  the  flow  of  external  things,  holds  it, 
fixes   it  as  here    and  now,  wrenches  it  from  the 


140       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

extension  of  Space  and  the  succession  of  Time. 
In  Sensation  the  object  is  ceaselessly  fleeting  and 
indefinitely  connected  and  continued ;  but  in 
Attention  the  Ego,  having  particularized  itself, 
next  particularizes  the  object.  Thus  the  latter 
becomes  distinctively  a  percept  and  the  Ego 
the  percipient.  The  sensuous  thing  is  thereby 
rescued  from  the  transitoriness  of  the  sense- 
world,  it  is  drawn  out  of  the  sea  of  oblivion,  and 
fastened  by  Attention,  which  is  thus  a  kind  of 
salvation  of  the  object. 

Here  again  we  may  regard  the  movement 
somevvhat  more  closely.  Three  stages:  the 
immediate  seizure  of  the  object,  the  seizure  with 
Space  and  the  seizure  with  Time. 

1.  The  Eiifo  havino;  liberated  itself  from  its 
entanglement  with  the  sense-world  in  simple 
Sensation,  and  having  asserted  itself  as  Self, 
turns  about  and  seizes  the  object  of  Sensation, 
which  it  has  selected.  For  the  Ego  is  also 
object,  and  must  identify  the  same  with  itself. 
The  Ego  is  now  particular,  distinct,  separate,  so 
it  impresses  its  seal  upon  the  object  which  it 
particularizes  by  attending  to  it,  by  a  simple  act 
of  Attention. 

2.  Bub  in  order  more  completely  to  particu- 
larize and  to  seize  the  object,  the  Ego  must  make 
a  new  separation,  must  distinguish  the  object 
from  its  other,  from  its  limit.  But  what  is  that 
which  is  the  other  or  the  opposite  of  the  sensu- 


PERCEPTION.  141 

ous  object?  The  Void  or  Space  unfilled.  From 
the  object  of  Sensation,  which  is  extension  filled 
we  pass  to  and  beyond  its  limit  which  is  extension 
unfilled  or  the  Void,  empty  Space.  That  is,  the 
Esro  again  shows  itself  as  limit-transcendino;. 

Every  sensuous  object  is  made  definite  or  is 
particularized  by  that  which  it  is  not,  as  well  as 
by  that  which  it  is;  it  exists  through  its  limit 
This  ball  which  I  hold  up  is  made  what  it  is  by 
what  it  is  not;  if  it  had  no  limit  against  every- 
thing else  in  this  room,  it  would  not  be  a  ball; 
all  would  be  ball,  that  is,  there  would  be  distinct- 
ively no  ball.  Sensation  gives  us  a  filled  exten- 
sion, but  Attention  puts  the  bound  upon  the  same 
and  hence  calls  up  a  non-filled  extension.  The 
fact  of  particularizing  is  the  placing  a  limit,  and 
the  limit  is  the  outer  negation  of  the  object  as 
extended.  Thus  the  Ego  calls  forth  a  filled  and 
a  non-filled  extension,  which  together  make  up 
the  total  perception  of  Space. 

In  Attention,  therefore,  the  Ego  begins  to 
develop  into  the  idea  of  Space.  To  be  sure  it 
by  no  means  yet  grasps  the  creative  thought  of 
Space,  which  is  one  of  the  most  recondite  in  all 
philosophy. 

In  this  spatial  particularization  of  the  object 
we  can  discern  the  subtle  sweep  of  the  Ego 
through  its  various  stages.  When  the  thing 
sensed  is  separated  from  the  indefinite  continuity 
of  the  sense-world,  that  which  is  cut  off  is  ex- 


142       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

tension  ;  the  Ego  puts  a  spatial  limit  upon  Space, 
and  thereby  makes  the  object  definite.  Let  us 
note  its  movement  herein,  which  we  may  distin- 
guish as  follows : — 

(1)  The  Ego  first  separates  the  object  from 
the  external  series,  and  breaks  up  the  sensuous 
continuity  ;  it  senses  the  filled  Space,  which  has 
a  limit.  Accordingly  it  reaches  out  and  takes 
up  this  limit  of  the  object,  which  limit  is  the 
non-being  of  the  object,  yet  at  the  same  time 
its  being.  Thus  the  Ego  comes  to  and  grasps 
the  Void,  or  the  unfilled  object,  by  its  own  ne- 
cessity moving  from  the  filled  object  to  the  other 
or  opposite  thereof.  (2)  The  Ego  still  holds 
fast  to  the  object  filled,  now  showing  in  itself  the 
twofold  element,  the  filled  and  the  unfilled,  or 
the  object  and  the  Void,  as  distinct,  as  opposite, 
as  being  and  non-being.  Here  is  the  stage  of  the 
dualism  of  the  Ego.  (3)  But  each  is  through 
the  other;  there  would  be  no  object  without  the 
Void,  and  no  Void  without  the  object  ;  each  not 
only  limits  the  other  but  conditions  the  other. 
Thus  they  have  a  common  underlying  principle 
and  are  one  ;  both  are  extended,  one  filled  and 
the  other  unfilled;  both  are  sj)atial  and  consti- 
tute Space.  So  the  Ego  psychologically  begins 
to  take  up  the  Space-idea  through  Attention. 

3.  If  the  E<:;o  unites  extension  with  the  limit 
of  extension,  and  thus  gets  the  spatially  limited 
object,  ill  like  manner  it  unites  succession  in  Time 


PEECEPTION.  143 

with  the  limit  of  succession  and  gets  the  tempor- 
ally limited  object. 

The  sense-world  is  in  a  perpetual  flow,  coming 
and  going;  the  senses,  receiving  its  stimulations, 
are  absorbed  into  this  everlasting  flux  of  Sensa- 
tion. All  things  are  in  Time,  it  is  said;  still  the 
flow  of  the  Time-stream  must  be  arrested  by 
the  Ego,  or,  rather,  the  Ego  must  free  itself 
from  its  immediate  unity  with  Time,  and  seize 
the  fleeting  object,  hold  the  same,  and  rescue  it 
from  its  rush  to  oblivion,  which  rescue  of  the 
object  is  the  Ego's  own  salvation. 

Here  again  there  must  be  a  separation,  but  of 
a  new  sort.  The  spatial  object,  though  limited 
and  definite  as  to  extension,  is  not  3^et  limited  as 
to  succession.  So  the  Ego  puts  a  limit  here  also, 
fixes  the  object  in  Time  yet  against  Time,  holds 
it  fast  against  the  Vanishing.  The  Ego  stops  the 
indefinite  succession  of  objects  of  Sensation,  and 
pays  Attention  to  the  one,  retaining  it  through  a 
certain  lapse  of  Time.  Then  the  Ego  takes  up 
the  other  or  opposite  of  this  persistent  seizure, 
which  opposite  is  the  Vanishing,  and  holds  the 
two  elements  asunder.  Finally,  the  moment, 
the  point,  the  Now  as  object  (or  the  object  in  the 
Now)  is  made  to  persist,  by  negating  its  evanish- 
ment;  thus  the  present  is  seen  to  be  the  abiding 
element  in  all  transitoriness. 

For  instance,  let  us  grasp  by  Attention  this 
ball  before  us  and  study  it.     First  we  separate  it 


144       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

locally  from  all  adjacent  objects,  we  limit  it  in 
Space.  Then  we  hold  it  fast  in  the  mind,  not 
permitting  anything  else  to  take  its  place;  we 
tai^e  it  out  of  the  flow  of  the  stream  of  Sensa- 
tion. This  holding  it  fast  in  the  mind  is  the  Ego 
persisting  through  Time  in  retaining  the  object, 
which  is  not  allowed  to  be  succeeded  by  any 
other  object.  Thus  persistence,  fixedness  is 
attained. 

And  yet  the  Ego,  in  order  to  get  this  fixedness 
of  the  ball  in  the  mind,  has  had  to  reach  forth 
and  put  down  the  opposite,  namely  the  unfixed, 
the  fleeting  sense-world  always  flowing  in  and 
trying  to  sweep  the  object  away.  So  the  Ego, 
in  seizing  tbe  fixed,  must  also  seize  the  unfixed, 
the  Vanishing;  hence  it  has  the  dual  elements, 
the  fixed  ball  and  the  unfixed  world  round  about 
the  same.  Thus  we  see  that,  as  Space  had  the 
filled  and  the  unfilled,  so  Time  has  the  fixed  and 
the  unfixed,  being  both  in  one,  which  one  is  the 
Now,  most  fleeting  of  sublunary  things,  yet  the 
most  persistent,  too,  in  fact  the  onl}'^  thing  that 
persists.     The  Now  is  all  Time  that  is. 

In  a  most  significant  mythical  form  ancient 
Homer  has  hinted  this  nature  of  Time,  of  the 
Abiding  in  Change,  of  the  Fixed  in  the  Van- 
ishing. Ulysses  is  told  to  seize  the  old  sea-god 
Proteus,  master  of  shapes,  who  can  transmute 
himself  into  every  conceivable  object  in  nature. 
Ulysses  grasps  him,  and  he  turns  to  a  tree,  to  a 


PERCEPTION.  145 

wild  beast,  to  a  running  stream  ;  still  the  hero 
holds  fast,  through  all  appearances  and  trans- 
formations, till  finally  the  divinity  takes  his  true 
shape  and  tells  his  prophetic  secret.  The  per- 
sistent hero  at  last  gets  that  which  persists 
through  Time  and  is  eternal  amid  all  the  fleeting 
shows  of  the  world. 

In  the  temporal  particularization  of  the 
object,  we  can  discern  the  threefold  movement 
of  the  Ego,  corresponding  to  the  same  move- 
ment already  noticed  in  the  case  of  Space. 
( 1 )  The  Ego  breaks  up  the  succession  of  the 
sense-world  and  puts  a  limit  upon  it,  by  seiz- 
ing the  Now,  or  the  Object  in  the  Now,  and 
fixins:  the  same.  Yet  even  in  this  limit  there 
must  be  the  other  or  the  opposite  of  the 
fixed,  namely,  the  unfixed  or  the  Vanish- 
ing. (2)  Accordingly  the  Ego  grasps  yet  holds 
asunder  the  dual  elements  which  have  risen  in 
the  object,  namely  the  fixed  and  the  unfixed,  or 
the  Now  and  the  not-Now,  or  the  permanent  and 
the  transitory.  Such  is  the  act  of  separation; 
the  Ego  in  Attention,  holding  fast  the  object 
ao-ainst  the  Time-limit,  becomes  aware  of  the 
present  and  the  not-present,  which  latter  is  still 
further  dualized  into  past  and  future,  or  the  not- 
Now  which  has  been  and  the  not-Now  which  will 
be.  Thus  the  separative  stage  of  the  Ego  in 
Time    manifests   a   double    dualism.     (3)  Both 

10 


146       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

elements,  the  Now  and  the  not-Now,  form  one 
process  which  is  actual  Time.  The  Now,  while 
it  is,  is  not,  and  while  it  is  not,  it  is;  its  being 
cannot  be  without  its  non-being.  While  I  speak, 
the  present  vanishes  and  becomes  not-present; 
yet  this  not-present  vanishes  and  becomes  pres- 
ent. I  must  grasp  Time  as  the  ever-present  yet 
the  ever-fleeting,  both  in  one;  the  persistent  is 
momentary,  and  yet  the  momentary  persists.  The 
vanishing  Now  vanishes,  and  the  eternal  Now 
endures  through  the  vanishing  of  evanishment. 
What  a  dialectical  play  of  empty  subtlety !  Yet 
this  is  just  the  fact,  the  very  reality  of  empty 
Time,  which  the  Ego  must  master  and  fill,  or  be 
danced  on  its  vacuity  like  a  shuttle-cock. 

So  the  Ego  in  Attention  reaches  the  Time- 
idea,  as  it  previously  reached  the  Space-idea ; 
it  stops  the  mere  flow  of  successive  sensations, 
and  holds  the  sensuous  object  fast  in  the  Now, 
out  of  which  act  the  process  of  Time  develops. 
Time  is  always  moving,  separating,  going  away 
from  itself,  yet  always  coming  back  to  itself. 
The  present  is  all  of  Time  that  there  is;  this 
moment  lasts,  forever  yet  is  forever  leaving. 
The  horse  in  the  treadmill  is  always  moving, 
yet  always  in  t^e  same  place. 

The  second  stage  of  Attention  has  now  com- 
pleted itself.  The  Ego  has  fully  particular- 
ized the"  object  of  sense,  having  seized  it  not 
simply  immediately,  but  also  in   its  limits  which 


PERCEPTION.  '  147 

are  in  Space  and  Time.  This  is  the  end  at  pres- 
ent ;  we  are  ready  to  pass  into  the  following 
stage. 

III.  Attention  concludes  its  process  with  the 
act  of  Ideation.  The  Ego  unites  the  particular 
object  with  itself  (the  Ego)  as  particular,  identi- 
fying the  two  sides.  That  is,  the  object  is  now 
made  internal,  ideal ;  hence  we  call  this  final  act 
Ideation,  the  sensuous  object  is  ideated,  and  this 
its  Ideation  is  also  the  reproduction  of  it  as  par- 
ticular in  the  external  word. 

The  Ego  in  Attention  first  particularizes  itself; 
then  it  particularizes  the  object,  having  made  it 
the  same  as  itself;  finally  it  joins  with  itself  the 
object  which  it  has  already  transformed  into  a 
likeness  of  itself  through  particiiiarization. 

The  student  will  note  that  this  ideating  act  of 
Attention  is  the  first  form  in  which  the  ideality 
of  mind  begins  distinctively  to  assert  itself. 
The  destiny  of  the  whole  external  world  is  that 
it  be  transformed  by  the  Ego  and  made  ideal, 
first  as  a  Percept,  then  as  an  Image,  and  finally 
as  a  Thought. 

The  student  will  also  note  that  this  act  of 
Ideation  re-creates  the  object  and  projects  it  into 
the  external  world.  We  have  already  observed 
that  the  Ego  negates  the  extended  object,  then 
reproduces  it  as  extended.  The  Ego  annuls  the 
difference  between  itself  and  the  object,  ideating 
the  latter;    yet  it   preserves    this   difference    as 


148       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

annulled,  and   hence   must  posit  the  object  anew 
through  itself  in  its  act  of  Ideation. 

Let  us  designate  a  little  more  fully  this  third 
stage  of  Attention,  in  which  the  Ego  completes 
its  possession  of  the  particular  object  of  Sensa- 
tion. In  the  second  stage  just  concluded.  Atten- 
tion seized  this  object,  separated  it  from  the 
stream  of  Sensation,  held  it  from  the  Void  and 
the  Vanishing,  fixed  it  in  the  Here  and  Now, 
thus  making  it  particular.  In  the  first  stage  the 
Ego  separated  itself  from  the  stream  of  Sensa- 
tion, concentrated  itself  within  itself,  and  so 
began  its  own  self-mastery.  In  these  two  stages, 
accordingly,  "we  have  the  Ego  getting  possession 
of  itself  on  the  one  hand,  and  completely  par- 
ticularizing the  object  on  the  other.  In  the 
present  stage,  which  is  the  third,  the  Ego  takes 
up  the  object  as  particular  into  itself,  makes  the 
same  its  own,  re-creating  it,  for  the  object  is  not 
the  Ego's  own,  till  the  latter  can  re-create  it. 
That  is,  it  unites  the  two  previous  stages:  The 
object,  which  was  so  completely  held  apart  from 
the  Ego,  is  now  adopted  and  identified  with  the 
same,  yet  also  reproduced  in  order  to  be  thus 
identified. 

Such  is  the  completed  act  of  Attention,  which 
is  the  work  of  the  conscious  will.  Attention  is 
a  grand  rescuer  both  of  Self  and  object;  the 
former  it  elevates  into  self-control,  the  latter  it 
saves  from  the  great  sea  of  Space  and  Time  in 


PEUCEPTION.  149 

their  negative  pliases,  which  are  the  Void  and 
the  Vanishing.  Both  Ego  and  object  would  be 
lost  in  a  nebulous,  chaotic,  fleeting  Sense-world, 
were  it  not  for  Attention.  The  fixing  of  the 
object  in  the  Here  and  Now  saves  it  from  an 
indefinite  extension  and  an  indefinite  succession; 
the  Eo-o  havino;  individualized  itself  in  Attention, 
individualizes  the  object,  and  then  makes  the 
same  its  own,  appropriating  and  reproducing. 

For  this  last  stage  we  need  a  special  term,  we 
shall  call  it  Ideation.  The  object  is  now  ideated, 
has  become  internal  with  its  own  Space  and 
Time,  and  is  united  with  the  Ego.  It  is  no 
longer  merely  an  external  object  in  external 
Space  and  Time;  it  was  particularized  by  the 
Ego,  and  distinguished  from  yet  joined  with 
extension  and  succession.  Now  the  whole  oI)ject 
with  its  spatial  and  temporal  adjuncts  has  been 
identified  with  the  Ego,  transferred  from  the 
real  to  the  ideal,  and  thence  again  realized  in  the 
world  through  the  Ego.  Attention,  therefore, 
has  gotten  possession  of  the  sensuous  object  by 
this  final  act  of  Ideation,  which  not  only  annuls 
the  difference  between  subject  and  object,  but 
annuls  this  annulment,  and  so  posits  the  differ- 
ence anew  with  the  object. 

In  this  work  of  ideating  the  particular  object 
we  can  discern  the  process  of  the  Ego,  as  it 
unifies  the  external  with  the  internal. 

1.  There  is  the  immediate  union  in  which  the 


150       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

object  as  a  limited  sensuous  whole  is  takeu  up 
and  ideated.  For  instance,  I  take  up  and  ideate 
this  ball  as  a  total  object  of  sense.  Still  this 
ball  is  itself  composed  of  many  particulars,  and 
the  Ego  still  further  particularizes,  this  being 
now  its  character. 

2.  There  is  what  we  may  call  the  analytic 
union,  in  which  the  Ego  divides  up  the  particular 
object  into  many  particulars,  and  then  ideates 
each  of  these  particulars  singly.  Thus  every 
object  calls  forth  a  multiplicity  of  ideations. 

3.  There  is  what  we  may  call  the  synthetic 
union,  in  which  the  Ego  returns  out  of  this  mul- 
tiplicity, and  re-unites  all  the  manifold  ideations 
into  one  concrete  synthesis.  Thus  we  ideate 
again  the  total  ball,  not  now  immediately,  but  as 
mediated  through  many  particulars,  which  form 
a  new  whole  of  Ideation. 

Again  let  us  grasp  in  a  brief  record  the  three- 
fold activity  of  the  Ego  in  Attention:  first,  the 
Ego  collecting  itself  within  itself,  particularizes 
itself;  secondly,  it  particularizes  the  object; 
thirdly,  it  takes  up  this  object  into  itself,  making 
the  same  its  own,  appropriating  and  reproduc- 
ing. If  we  wish  distinct  names  for  these  three 
stages  of  Attention,  we  may  call  them  respect- 
ively; the  Self-concentration  of  the  Ego,  the 
particularization  of  the  object  through  the  Ego, 
the    Ideation    of   the  object    with  the  Ego  —  in 


perception:  15i 

which  triple  movement  we  catch  again  the  sweep 
of  the  Psychosis. 

Let  us  now  look  about  us  for  a  moment. 
Manifestly  the  outcome  of  Attention  is  that  the 
single  sensuous  object  is  ideated,  and  the  Ego 
possesses  it  for  once.  But  will  the  Ego  keep 
possession  ?  Hardly  ;  there  must  be  a  manifold 
Ideation  which  makes  permanent.  Wherewith 
we  go  over  into  the  next  stage,  in  order  to  see 
how  the  object,  ideated  a  single  time  in  Atten- 
tion can  be  ideated  for  all  time  in  Eetention. 

HI.  Retention. 

In  the  preceding  stage  of  Attention  we  suc- 
ceeded in  ideating  the  particuUir  object,  inter- 
nalizing it  for  once  and  uniting  it  with  the  Ego. 
But  this  is  itself  a  particular  act,  and  so  falls 
into  Time  ;  it  is  still  exposed  to  the  danger  of 
the  Vanishing,  on  account  of  its  remaining 
element  of  externality.  Not  merely  once  but 
many  times  it  must  go  through  the  process  of 
internalization,  ere  it  can  be  made  a  permanent 
possession,  ere  it  be  retained. 

Retention  is  the  making  permanent  the  act  of 
Ideation,  which,  being  a  particular  act,  is  limited, 
temporal,  transitory.  Just  as  we  saw  the  par- 
ticular object  of  Sensation  fixed  in  the  Now  and 
rescued  from  the  Vanishing  by  Attention,  so 
also  this   total  act  of    Attention   (which  is  the 


152       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

ideation  of  the  Object)  must  be  fixed  by  tlie 
Eoo  aud  rescued  from  the  Vanishins.  This  is 
the  process  of  Retention  which  is  itself  the  third 
stage  in  the  total  movement  of  Perception. 

We  shall  designate  briefly  the  stages  in  the 
process  of  Retention,  or  the  making  permanent 
the  act  of  Attention. 

I.  There  is  always  an  Immediate  Retention  in 
every  mind,  yet  different  minds  vary  much  in 
their  retentive  capacity.  The  Ideation  must  be 
retained  for  a  while,  though  the  act  be  quite 
involuntary  and  instinctive.  The  particular  ob- 
ject is  taken  up  and  unified  with  the  Ego;  such 
is  a  complete  act  of  Attention,  and  yet  it  is  but  a 
single  act,  passing,  transitory  for  most  minds, 
unless  the  Ego  picks  up  this  passing  single  act  of 
Attention  and  frees  it  from  being  just  in  the 
present  moment  only. 

II.  This  it  does  by  repeating  the  ideating  act, 
repeating  the  same  through  the  power  of  volition. 
Thus  the  act  is  no  longer  single,  but  manifold  ;  no 
longer  confined  to  one  fleeting  Now,  but  is  made 
to  persist  through  many  Nows,  according  to  the 
number  of  repetitions.  I  see  an  object,  say,  a 
picture;  I  go  to  it  often  and  make  many  idea- 
tions of  it,  until  these  many  become  ideally  all ; 
that  is,  I  can  ideate  the  picture  without  its  being 
present.  I  no  longer  need  the  external  picture 
in  order  to  sec  it,  I  can  see  it  whenever  I 
will   to    do    so.     I    have    removed    it    from   the 


rKECETTION.  155 

outward  Space  and  Time,  to  the  iiiternality  of 
the  Ego. 

This  is  accomplished  by  repetition  ;  I  perform 
these  repealed  acts  of  Ideation  through  my  will. 
The  outer  object  is  made  inner  so  often  that  the 
whole  process,  object  and  all,  becomes  internal, 
and  is  united  with  the  Eizo. 

III.  The  inner  process  of  Retention  is  now 
instinctive  again,  it  works  of  itself,  it  does  not 
require  the  external  stimulus  of  the  object. 
Not  merely  the  single  object  is  ideated,  as  in  At- 
tention;  but  the  ol)ject  with  its  total  process  is 
ideated,  and  identified  with  the  Ego,  which  thus 
possesses  the  ol)ject  and  controls  it  at  will. 
Voluntary  repetition  has  stored  up  in  the  mind, 
we  say,  the  external  object  of  sense,  and  this 
process  has  become  instinctive  ;  the  Ego  needs 
no  longer  to  have  the  external  object  present  and 
to  internalize  that  by  an  act  of  will,  but  the 
ideated  object  and  its  whole  process  of  Ideation 
are  its  immediate  possession.  The  will  puts 
forth  its  effort  still,  but  not  now  in  the  form  of 
repeating  the  external  object;  it  controls  the 
ideated  object. 

The  process  of  Retention  has,  therefore,  its 
immediate,  its  repetitive,  and  its  ideated  stages. 
All  these  are  seen  to  be  manifestations  of  the 
Ego  in  its  tri[)le  movement,  which  is  the  Ps}'- 
chosis  or  unifving  ener<>;y  in  these  distinctions. 

Moreover  Retention  is  itself  the  third  stage  in 


154       PSYCHOLOGY  AND   THE   PSYCHOSIS. 

the  larger  movement  of  Perception,  which  is,  in 
general,  the  receiving,  the  particularizing,  and  the 
identifying  of  the  sensuous  object  with  the  Self. 
The  whole  moves  from  the  Ego  as  determined  by 
the  external  object  in  Impression,  through  the 
Ego  separating  itself  from  the  external  object 
and  internalizing  the  same  in  Attention,  to  the 
Ego  completely  ideating  the  external  object  and 
uniting  the  same  with  itself.  Thus  the  sweep 
is  from  the  object  determining  the  Ego  without 
to  the  Ego  determining  the  object  within. 

Such  is  the  psychical  history  of  the  acquiring 
of  a  percept  by  the  Ego.  The  sensuous  object  is 
transformed  from  ruler  to  the  ruled,  and  thus  is 
itself  saved  from  the  Void  and  Vanishing  of  the 
external  world,  the  negative  elements  of  Space 
and  Time,  and  is  stored  away  in  the  eternall}'- 
preserving  ideality  of  the  Ego,  of  which  it  is 
now  a  spiritual  portion. 

At  this  point  let  us  conceive  that  a  new  sen- 
sation comes  out  of  the  external  world,  and  flows 
in  upon  the  Ego  through  the  inlets  of  the  senses. 
In  such  a  case  Perception  is  again  invoked  to  do 
its  work,  and  to  internalize  the  object  as  partic- 
ular. But  the  process  is  not  the  same  as  hither- 
to, there  is  an  added  element  which  is  now 
introduced.  The  Ego  has  gained  a  content, 
possesses  an  acquired  percept,  and  soon  many 
acquired  percepts,  all  of  which  co-operate  with 
it  in  the  new  act  of   Perception,  and  give  to  it  a 


PERCEPTION.  155 

now  character.  The  Ego  not  only  perceives  hut 
apperceives ;  its  content  having  coalesced  with  it, 
co-operates  in  the  aforesaid  new  act  of  Perception. 
Accordingly  the  Ego  now,  with  the  aid  of  its 
content,  not  merely  internalizes  the  object,  but 
orders  and  correlates  it,  which  process  is  called 
Apperception. 

General  Observations  on  Perception 

1.  The  student  will  probably  agree  with  the 
statement  that  the  discussion  on  Space  and  Time 
is  the  most  difficult  part  of  the  preceding  account 
of  Perception.  This  difficulty  lies  chiefly  in 
the  fact  that  they  are  the  pre-suppositions  of  the 
sense-world,  every  sensuous  object  implies  them, 
every  act  of  Perception  falls  back  upon  them 
ultimately  as  its  very  condition  and  possibility. 
Thus  Perception  runs  upon  its  limit  in  them ; 
we  may  say  that  Perception  has  to  transcend 
Perception  in  order  to  perceive,  it  has  to  reach 
over  to  something  which  it  does  not  perceive 
(at  least,  not  directly)  that  it  may  act.  It  has 
to  particularize  Space  and  Time,  which  are  thus 
pre-supposed  by  it  as  its  primordial  materials. 

There  has  been,  however,  no  attempt  in  the 
foregoing  account  to  show  how  Space  and  Time 
get  to  be,  as  objective  existences.  The  design 
is  simply  to  point  out  the  way  by  which  we 
come  to  them  subjectively.     Some  philosophers 


15G       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

have  held  that  they  are  subjective  forms  only 
(see  Kant's  doctrine  above  alluded  to),  that  we 
make  them  and  impose  them  upon  externalty 
through  our  own  Eg-o.  That  we  do  so,  is  true: 
but  that  they  are  also  real,  is  likewise  true;  in 
fact,  both  sides  (subjective  and  objective)  are 
counterparts  and  necessary.  But  this  question  is 
not  strictly  psychological,  though  the  Ego  cer- 
tainly pre-supposes  the  reality  of  Space,  and 
recreates  it  in  Perception  along  with  the  object 
perceived.  No  attempt,  therefore,  can  here  be 
made  adequately  to  construe  Space  and  Time, 
though  we  have  already  suggested  (in  the  note 
on  Space  and  Time)  that  they  are  posited  along 
with  all  externalty  by  the  creative  act  of  the 
Divine  Eij"0,  and  that  our  cognition  of  them  is 
ultimately  the  recognition  of  that  act. 

2.  Time  is  the  first  and  most  external  manifest- 
ation of  the  Dialectic,  the  inner  principle  of  all 
movement,  growth,  development  in  nature,  in  life 
and  in  mind.  This  word  we  shall  now  introduce 
to  the  student,  that  he  may  begin  to  grow  into  its 
meaning,  premising,  meanwhile,  that  its  full 
significance  can  be  unfolded  only  at  the  end  of 
Psychology,  in  the  last  stage  of  Thought.  At 
present,  however,  as  a  preliminary  exercise,  let 
him  reflect  further  upon  Time,  specially  upon 
the  Now  as  above  set  forth,  how  it  is  the  most 
fleeting,  evanescent,  shadowy  of  all  things,  and 
in  the  same  breath  the  most  solid  and  persistent, 


PERCEPTION.  157 

in  fact  just  that  which  endures.  Let  him  note 
also  the  Ego  whose  movement  takes  up  both 
these  extremes  and  unifies  them.  Such  is  the 
first  glimpse  of  the  Dialectic,  or  the  Pluy  of  the 
Negative,  most  subtle,  sinuous,  elusive,  yet  pre- 
cisely that  which  must  be  caught  and  held  and 
cast  into  the  fetters  of  speech  by  the  thinker. 
This  Play  of  the  Negative,  which  undoes  itself 
and  turns  over  to  its  own  opposite,  which  negates 
the  negation  and  therein  sweeps  out  of  itself  and 
becomes  positive  —  this  Play  of  the  Negative  is 
truly  the  most  important  matter  iu  all  philoso- 
phy, it  is  the  driving-wheel  of  the  Universe. 

Let  not  the  faithful  student,  however,  listen 
to  those  insidious  voices  which  will  whisper  in 
his  ear  that  all  this  is  a  gors^eous  fabric  of  illu- 
sion,  or  an  intricate  network  of  insoluble  prob- 
lems which  the  spirit  makes  for  itself  and  then 
gets  caught  in  its  own  toils,  to  its  lasting  injury 
or  even  destruction.  Many  minds  are  too  indo- 
lent or  too  impatient  to  perform  the  task  of 
Thought,  and  just  for  that  reason  feel  themselves 
called  upon  to  proclaim  that  it  is  merely  a  cun- 
ning web  of  sophistry  spun  by  the  Father  of  Lies 
to  catch  innocent  souls,  which  web  they  are  too 
shrewd  to  dally  with.  Such  is  a  not  uncommon 
prejudice  against  this  dialectical  Play  of  the 
Negative,  as  if  it  were  the  old  Serpent  himself, 
subtle,  slippery,  sinuous,  ensconced  in  the  Ego 
so  slyly,  and  ever  ready  to  fling  his  coils  around 


158       PSTCHOLOGT  AND    THE  PSYCHOSIS. 

the  unwary  explorer.  Still  the  Ego  must  assert 
itself  as  master  over  its  own  monsters,  else  it 
will  indeed  be  caught,  it  is  already  caught  when 
it  flees  —  another  case  of  this  double-dealing 
Dialectic. 

3.  A  further  instance  we  may  ponder  in  the 
matter  which  we  have  just  been  considering  — 
that  of  knowing  the  object.  Often  has  it  been 
stated  already  that  the  external  world  is  in  itself 
negative,  is,  so  to  speak,  self-alienated,  outside 
of  itself,  hence  indefinitely  projected  in  Space 
and  Time.  Just  for  this  reason  it  is  rightly 
called  non-Ei^o.  But  in  coo-nition  the  Ego  ne- 
gates  the  non  of  the  non-Ego,  making  the  latter 
internal,  which  process  is  thus  seen  to  be  the 
negation  of  a  neofative.  That  is,  the  act  of  the 
Ego  knowing  the  external  sensuous  object  is  the 
negation  of  a  negation.  Thus  the  Plav  of  the 
Negative  lies  in  the  first  act  of  knowledge  ;  by 
such  means  only  ( by  negating  its  negative  or 
non-Ego)  can  the  Ego  get  to  be  concretely 
positive,  and  thereby  know. 

Let  the  student  still  further  unravel  the 
following  Play  of  the  Negative,  and  mark  its 
psychological  significance.  Ignorance  (linguis- 
tically a  negative)  is  primarily  not  to  know  that 
you  do  not  know  —  unconscious  or  unknowing 
it^norance:  the  first  negation  of  it  is  to  know 
that  you  do  not  know  —  conscious  or  knowing 
ignorance  :  the  second  negation  of  it  is  to  know 


perception:  1o9 

that  joii  know.  The  whole  movement  of  knowl- 
edge is,  from  this  point  of  view,  a  negation  of  a 
negation. 

Humor  is  essentially  a  vision  of  the  dialectical 
nature  of  all  things  ;  wit  sees  the  negative, 
humor  sees  the  negative  too,  but  also  its  nega- 
tion. Some  people  have  neither  wit  nor 
humor  and  cannot  understand  either ;  others 
again  have  keen  wit  but  no  pervasive  humor. 
The  Play  of  the  Negative  sometimes  embodies 
itself  in  the  anecdote,  and  has  to  be  seen  through 
to  get  the  point.  A  sailor  was  pulling  a  long 
rope  up  out  of  the  sea;  growing  impatient  of  his 
task  he  exclaimed:  "I  believe  somebody  has 
been  down  there  and  cut  off  the  end  !  " 

4.  We  have  often  spoken  of  the  reproduction 
of  the  object  by  the  Ego,  when  the  latter  has 
taken  up  and  internalized  said  object.  In  Sense- 
perception  such  reproduction  means  that  Ihc 
Ego  reproduces  its  external  form,  its  geometrical 
shape,  its  extended  body.  In  Representation 
the  Image  will  be  reproduced,  and  in  Thought 
the  creative  Idea  of  the  object  will  be  reproduced. 
Note,  therefore,  that  the  word  reproduction  will 
have  necessarily  three  different  senses  in  the 
three  different  stages  of  Intellect,  passing  from 
the  outer  material  fii^ure  to  the  inner  genetic 
thought  of  the  object. 

Here  also  we  may  observe  that  the  ideation  of 
the  object  always  involves  its  reproduction  in  the 


160       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

world,  its  projection  or  objectification.  For  if 
the  external  object  be  truly  made  internal  by  the 
Ego,  it  cannot  be  lost  as  object,  but  must  be  pre- 
served and  restored.  That  is,  the  Ego,  in 
appropriating  tlie  object,  cannot  let  it  vanish  in 
this  act,  otherwise  the  Egi)  would  not  get  the 
object,  there  would  be  ho  appropriation  but 
destruction. 

5,  In  Perception,  as  here  considered,  the  Ego 
is  without  content ;  it  is  treated  as  the  simple 
activity  of  the  Self  in  getting  a  percept.  But 
there  are  very  few,  if  any,  such  cases  of  Percep- 
tion actually  ;  in  psychology,  however,  we  wish 
at  the  start  to  see  the  i)ure  perce})tive  act  of  the 
Esfo,  and  so  we  make  the  foreiroino:  abstraction. 
The  mind  of  the  small  child  even  has  some  kind 
of  content  which  enters  into  the  work  of  its  Per- 
ception. Practically,  therefore,  and  concretely 
taken.  Perception  is  quite  always  Ai)perception. 


SECTION  THIRD—  APPERCEPTION. 

There  are  many  terms  which  express  or  sug- 
gest the  notion  of  Apperception.  In  general,  it 
may  be  conceived  as  mental  assimilation,  where- 
by the  food  of  the  mind  —  percepts,  feelings, 
experiences  —  is  assimilated,  is  made  over  into 
the  mental  organism.  Or,  to  take  a  term  which 
we  prefer  (as  it  is  not  derived  from  a  physio- 
logical process),  Apperception  integraies  the 
percept,  it  is  essentially  an  act  of  integration. 
This  term,  accordingly,  we  shall  use  as  synony- 
mous with  Apperception,  especially  when  we 
wish  to  put  stress  upon  the  fact  of  the  percept 
being  made  one  with  the  Ego,  both  together  con- 
stituting the  active  mental  integer.  The  present 
sphere  has  also  its  place  in  the  well-known  doctrine 
of  the  Association  of  Ideas,  which  has  played 
such  an  important  part  in  English  Psychology. 

11  (161) 


162   PSYCHOLOGY  AND   THE  PSYCHOSIS. 

The  apperceptive  act  is  not  only  the  perceiv- 
ing, but  also  the  ordering  of  the  percept  through 
the  Ego  and  the  content  of  the  Ego  already 
acquired.  In  Sensation  the  external  object  was 
received ;  in  Perception  it  was  separated  from 
the  mass  of  Sensation,  particularized  and  ideated ; 
thus  the  Ego  in  Perception  begins  to  have  a  dis- 
tinct content.  In  Apperception  the  Ego  orders 
each  newly  acquired  percept  through  itself  and 
its  own  stores. 

We  can  see  that  the  Ego  is  now  quite  different 
from  what  it  wa&  at  the  beginning  of  Perception. 
The  fresh  object  of  sense  is  taken  up  by  this  new 
Eo^o  and  incorporated  with  the  same  (or  rather 
insouled  therewith).  Yet  there  was  a  previous 
percept  or  percepts,  which  we  shall  call  its  con- 
tent, ideated,  one  with  it,  and  functioning  with 
it.  This  content,  now  an  ideal  element  of  the 
Ego,  enters  into  relation  with  the  arriving  per- 
cepts and  assists  in  ordering  them,  which  act  is 
their  Apperception  (literally  a  perceiving  in 
addition  or  something  added  lo  Perception).  In 
what  does  this  ordering  consist?  That  is  to  be 
unfolded  in  the  present  section. 

The  act  of  Apperception  may  be  illustrated  by 
the  arrival  of  a  new  box  of  goods  in  one  of  the 
great  stores  of  a  city.  The  man  in  charge  opens 
the  box,  looks  at  the  article  or  articles,  and  com- 
mands where  each  piece  is  to  go,  on  what  Hoor, 
in  what   department,  at  what  counter,  possibly 


apperception:  163 

on  what  shelf.  He  must  have  the  whole  store 
and  its  parts  in  his  head  to  be  able  to  tell  where 
the  given  article  belongs  ;  his  Ego  with  its  con- 
tent of  previous  percepts  orders  the  new  percept. 
Imagine  him  without  this  previous  knowledge 
and  already  ordered  knowledge ;  however  great 
his  Ego,  or  his  genius,  he  would  be  helpless. 

In  like  manner  the  arrival  of  a  new  percept  in 
the  mind  has  to  be  ordered  by  the  whole  mind, 
which  is  the  Ego  and  its  content.  The  act  of 
Apperception  completes  the  movement  of  Sense- 
perception  ;  the  object  is  not  only  ideated  as  a 
particular,  but  is  put  into  its  place  in  the  total 
mental  economy,  which  is  indeed  an  inner  world, 
that  of  Ego,  taken  from  the  outer  world,  made 
ideal,  and  organized.  The  particular  object  is 
united  into  an  internal  order,  and  no  longer 
remains  in  an  external  succession  or  contiguity  ; 
the  cosmos  is  within. 

The  Ejro  alone,  without  its  store  of  Appercep- 
tion, is  like  a  business  man  having  no  capital. 
With  little  he  can  get  but  little,  with  much  he 
can  get  much,  provided  of  course  that  he  is  able 
to  handle  his  acquisitions  aright.  A  good  mer- 
chant must  have  not  only  general  capacity,  but 
his  occupation  must  become  ingrown  with  his 
Ego,  so  that  he  not  only  perceives  a  piece  of 
merchandise,  but  apperceives  it  in  all  its  rela- 
tions. Why  are  students  of  a  certain  grade 
required  to  pass  an  examination  before  entering 


/■ 


164       PSYCHOLOGY  AND   THE  PSYCHOSIS 

upon  a  further  course  of  study?  For  the  sake 
of  Apperception ;  if  they  have  not  sufficient 
knowledge  to  apperceive  the  new  lesson,  they 
must  be  sent  where  they  can  get  it,  or  be  put  to 
doinsr  something  else.  Nine-tenths  of  the  com- 
plaints  about  the  obscurity  of  certain  great 
books  proceed  from  insufficient  Apperception  on 
the  part  of  the  complainant.  One  of  the  clearest 
books  in  the  world  is  said  to  be  Newton's  Prin- 
picia,  yet  it  is  certainly  one  of  the  darkest, 
unless  you  have  sufficient  stores  already  in  your 
Ego  to  apperceive  this  work.  Coleridge  has 
declared  somewhere  that  Kant's  Critique  of 
Pure  Reason  was  to  him  one  of  the  most  trans- 
parent of  books,  and  its  style  most  luminous. 
Happy  man,  he  had  the  divine  gift  of  Kantian 
Apperception.  Tremendous  is  the  outpour 
of  indignation  against  metaphysics  and  philoso- 
phy in  these  days,  particularly  is  such  to  be 
found  in  books  of  psychology;  indeed  the 
psychologists  of  a  certain  school  are  fast  ap- 
proaching the  condition  of  monomaniacs  on  the 
subject  of  that  awful  man-eating  goblin  meta- 
physics. Yet  one  has  not  to  read  very  far  in 
order  to  find  out  that  the  trouble  lies  chiefly  in 
their  Apperception  ;  if  they  only  possessed  a 
sufficient  E2;o  with  sufficient  stores  to  inteijrate 
and  assimilate  the  metaphysical  monster,  the 
dyspeptic  attack  would  be  much  alleviated,  if 
not  transformed  into  a  state  of  positive  health. 


APPEBCEPTIOK.  165 

The  Ego  in  Apperception  has  undergone  a 
threefold  change  from  what  it  was  hi  simple 
Perception.  In  the  first  place,  it  has  developed 
into  its  actual  form  out  of  its  potential,  it  has 
furrowed  its  channels  of  activity  in  making  its 
primal  percept;  it  works  along  its  own  lines 
already  laid  down;  what  it  has  done  once,  it 
more  easily  does  again.  In  the  second  place,  it 
has  a  content,  which  is  united  with  it,  is  a  part 
or  rather  element  of  it,  since  it  too  is  object  as 
well  as  subject,  the  content  being  the  particular 
object  of  sense  ideated.  In  the  third  place  the 
total  Ego,  both  in  form  and  content,  is  united  in 
a  single  activity,  which  takes  up,  ideates,  and 
orders  the  object,  making  the  same  a  constituent 
of  its  inner  world.  Thus  there  is  a  passing  of  the 
object  from  one  world  to  another,  from  the  outer 
sense-world  in  Space  and  Time  to  an  inner  mind- 
world  in  which  the  Egjo  is  the  connectino;  bond 
and  the  orderer.  We  have  moved  with  the  object 
from  the  real  to  the  ideal  realm. 

Apperception,  whose  general  sweep  shows  the 
Ego  ordering  the  percept,  has  three  stages. 
These  are  all  phases  of  the  uniting  of  the  per- 
cept with  the  Ego,  as  determined  by  the  move- 
ment of  the  latter.  In  other  words  the  Eo;o 
integrates  the  external  object  of  sense  with 
itself,  making  the  same  an  element  of  itself. 

T.  Simple  Integration,  in  which  the  percept 
is    united   with    the  E^o   immediatelv;  the  Ego 


1C6       P/^YCIIOLOGY  AND   THE  PSYCHOSIS. 

with  its  content  orders  directly  what  is  brought 
to  it.  Here  the  procedure  is  on  the  whole,  in- 
voluntary and  instinctive. 

II.  Selective  Integration,  in  which  the  Ego 
separates  itself  from  the  total  mass  of  the  object 
or  objects,  and  chooses  what  it  will  take  up. 
Here  a  volitional  element  enters. 

III.  Redintegration  of  the  act  of  Appercep- 
tion, which,  being  a  single  act  and  so  subject  to 
Time,  must  be  integrated  over  and  over  again, 
till  the  presence  of  the  sensuous  object  is  no 
longer  needed. 

Already  we  have  noticed  a[)perceptive  phases, 
in  Retention  for  instance  ;  henceforth  Appercep- 
tion will  continue  through  all  Psychology.  A 
similar  process  will  take  place  when  the  object  is 
an  image  or  a  thought  as  well  as  a  sensuous  object. 
But  here  at  the  end  of  Sense-perception  is  its 
true  place  in  the  science  ;  here  it  becomes  ex- 
plicit and  must  be  considered.  In  like  manner 
(as  already  observed)  we  shall  have  Attention 
further  on,  and  this  is  really  founded  upon  the 
Will,  which  is  not  especially  under  consideration 
in  the  present  work.  All  of  which  may  serve  to 
recall  to  us  that  the  mind  is  a  whole  always, 
though  it  specializes  itself  in  certain  activities  at 
given  times;  such  activities  are  but  waves  on  the 
surface  of  the  sea,  which  is  underneath  them  all 
and  is  their  totality  as  well  as  their  substance. 


APFEIiCEPTION.  167 

I.  Simple  Integration. 

We  are  now  to  pre-suppose  that  the  Ego  with 
its  content  is  present,  as  the  result  of  Percep- 
tion. If  we  look  back  at  the  movement  of  this 
content  as  already  traced  in  the  perceptive  pro- 
cess, we  find  that  it  has,  first  of  all,  a  spatial  and 
temporal  character ;  the  percept  was  ideated 
along  with  its  Space  and  Time.  Accordingly 
the  new  object,  which  is  now  taken  up  along 
with  its  Space  and  Time  also,  has  in  common 
with  the  original  content  the  spatial  and  tem- 
poral elements.  This  is  the  first  form  of  Inte- 
gration, external,  mechanical.  Then  follows  a 
deeper  Integration  which  conies  from  analysis, 
and  the  object  integrates  with  the  content  accord- 
ing to  a  common  quality.  Finally  an  Integra- 
tion takes  place  in  which  the  total  object  is 
ordered  by  the  totality  of  the  Ego. 

Thus  we  have  three  stages  of  Simple  Integra- 
tion, or  that  form  of  Apperception  in  which  the 
external  object  is  integrated  by  the  Ego  with  itself 
immediately ;  that  is,  this  objeet  comes  from  the 
outside  and  stimulates  the  Ego,  which  responds 
to  the  stimulus  through  its  own  necessity,  with- 
out inner  choice  of  its  own.  These  stages  may 
be  desis^nated  as  follows; — 

I.  External  Integration,  that  of  the  object  in 
Space  and  Time. 


168  PSYCHOLOGY  AND    THE  PSYCHOSIS. 

II.  Qualitative  Integration,  that  of  the  object 
through  its  properties. 

III.  Total  Integration,  that  of  the  object  as  a 
whole  after  analysis. 

Generally,  in  this  sphere  of  Simple  Integration, 
the  object  is  the  determiner,  while  the  Ego  is 
determined  externally  to  order  the  object,  with- 
out selective  volition.  Here  too  we  may  note, 
in  passing,  that  this  is  the  sphere  of  the  so-called 
Laws  of  Association,  whieh  are  supposed  by  a 
certain  school  of  thinkers  to  determine  the  Eiro 
in  all  its  activity.  Hence  Association  is  usually 
coui^led  with  the  doctrine  of  Determinism. 
Undoubtedly  in  this  sphere  the  external  object 
stimulates  the  Ego,  and  the  Apperception  takes 
place  immediately  in  response.  But  we  shall 
also  see  a  sphere  of  choice  later  in  Selective 
Integration.  At  present,  however,  let  us  exam- 
ine more  fully  the  three  stages  above  mentioned. 

I.  The  first  stage  of  the  Integration  of  the 
sensuous  object  with  the  Ego  is  the  external  one, 
that  through  Space  and  Time,  which  are  them- 
selves the  very  forms  of  externality.  In  this 
external  Integration  we  may  also  notice  the  three- 
fold movement;  the  object  is  integrated  with  the 
Ego  through  Extension  (Space),  Succession 
(Time),  and  Simultaneity  (their  union). 

1.  Taking  the  sensuous  object  which  is  now  to 
be  a[)perceived  (integrated  or  associated),  we 
observe    first  that  it  is  in  Space,  and  so  must  be 


APFEIiCEPTION.  169 

ordered  spatially  alongside  of  the  content  of  the 
Ego,  which  content  is  also  in  the  present  case  a 
sensuous  object  ideated.  Tlius  the  two  ideated 
contents  have  their  spatial  relations  taken  ui) 
into  the  Ego  together,  and  so  are  spatially  in- 
tegrated. They  are  contiguous  in  a  common 
ideal  Space,  which  is  their  first  and  most  external 
Inte2;ration,  thouo;h  this  be  in  and  throuorh  the 
Ego.  Such  is  the  basis  of  the  so-called  Associ- 
ation  by  Contiguity;  things  which  have  been  in- 
tegrated (or  apperceived  )  in  the  same  ideal  Space, 
belongr  toii;elher  in  the  mind  and  will  recall  each 
other  (see  Memory,  which  is  the  reverse  or  dis- 
inlegration  of  the  present  process). 

I  see  to-day  in  an  American  home  a  picture  of 
Ra[)haers,  the  original  of  which  I  saw  abroad  in 
a  Roman  gallery  ;  I  bring  the  two  places  together 
with  their  objects,  both  are  integrated  and  joined 
together  by  my  Ego  in  an  ideal  Space,  and  not 
only  the  too  wheres,  but  also  the  two  whens  arc 
integrated —  with  which  fact  we  pass  to  the  next. 

2.  The  sensuous  object  which  is  to  be  apper- 
ceived is  likewise  in  Time,  and  is  taken  up  with 
the  same  in  the  act  of  Apperception,  and  is 
ordered  temporally  with  the  content  of  the  Ego, 
which  content  in  the  present  instance  is  a  sensu- 
ous object  ideated  along  with  its  own  Time. 
The  two  contents  are  thus  brought  together  in 
the  Ego,  and  are  integrated  in  a  temporal  rela- 
tion.    They    are  contiguous  in  a  common  ideal 


170       PSYCHOLOGY  AND    THE   PSYCHOSIS. 

Time,  or  thev  co-exist  in  a  common  ideal  sue- 
cession;  objects  Avhich  have  been  thus  integrated 
belonsr  toorether,  and  will  recall  each  other. 
The  picture  which  I  now  see  integrates  tempor- 
ally with  the  picture  I  saw  abroad  ;  I  bring  the 
two  times  of  seeing  into  a  common  succession,  or 
temporal  contiguity  in  my  Ego,  though  the  two 
events  may  have  been  years  apart. 

Thus  the  Ego,  having  a  content  which  is  in 
its  own  ideal  Time,  integrates  temporally  the 
sensuous  object,  which  is  also  in  Time,  and  which 
thereby  becomes  likewise  the  content  of  the 
Eo"0.  These  two  contents  are  united  in  a  com- 
mon  element,  namely  in  an  ideal  succession. 
Every  thing  is  preceded  and  followed  by  other 
things,  it  exists  in  a  succession  which  the  Ego 
ideates  with  it  and  thus  makes  internal,  ideal. 
With  such  a  content  the  Ego  integrates  the 
sensuous  object  in  its  Time,  which  is  also  some- 
where in  Space ;  thus  Time  insists  on  having 
Space  as  its  setting,  and  the  two  are  united  in 
the  sensuous  object. 

3.  The  spatial  and  temporal  elements  co-exist 
in  the  thing  of  sense ;  they  are  likewise  fused 
into  unity  and  coalesce  in  the  Ego  in  a  great 
variety  of  ways.  Where  and  when  I  saw  the 
picture  are  blended  together  in  the  past ;  where 
and  wlien  I  see  the  picture  are  blended  together 
in  the  present.  The  two  Wheres  (There  and 
Here)    are  integrated  by    the    Ego    in  an  ideal 


APPERCEPTION.  171 

Space  (spatial  Inteojration) ;  the  two  Whens 
(Then  and  Now)  are  also  integrated  by  the  Ego 
(temporal  Integration)  in  an  ideal  Time;  so 
much  we  have  unfolded  in  the  two  previous 
paragraphs.  But  now  comes  the  third  Integra- 
tion, the  unity  of  the  two  preceding,  which  we 
shall  call  Simultaneous  Integration.  The  two- 
fold Where  and  When  of  the  object  present  in- 
tegrates with  the  twofold  Where  and  When  of 
the  object  ])ast,  which  is  the  content  of  the  Ego ; 
thus  both  doubles  co-exist  in  the  Eajo  in  an  ideal 
Space  and  Time,  or  contiguously  and  in  succes- 
sion, that  is,  simultaneously.  Mark  that  this 
Simultaneity  (Togetherness)  is  predicated  ot 
both  Space  and  Time  in  coalescence. 

It  is  the  divisive  act  of  the  Ego  which  sepa- 
rates the  temporal  from  the  spatial  and  makes 
them  two  distinct  Integrations.  Really,  how- 
ever, the  sensuous  object  must  be  integrated 
in  Space  and  Time  together,  or  simultane- 
ously. The  concrete  act  of  the  Ego  as  well 
as  the  concrete  object  is  spatio-temporal  ;  the 
act  becomes  the  more  abstract  and  one-sided,  in 
proportion  as  we  hold  apart  one  or  the  other  of 
the  two  elements.  Still,  in  this  movement  of 
External  Integration  we  discern  the  threefold 
movement  of  the  Ego,  and  we  make  the  Psy- 
chosis, which  unites  not  only  the  single  process 
within  itself,  but  also  integrates  the  same  with 
the  total  process  of  Psychology. 


172  PSYCHOLOGY  AND   THE  PSYCHOSIS. 

The  double  Where  and  the  double  When  in 
this  final  step  are  integrated  through  and  through 
miUitally,  straightwise  and  crosswise.  The  result 
is,  that  either  Where  not  only  recalls  the  other 
Where,  but  also  the  corresponding  When.  The 
place  of  the  picture  now  seen  brings  up  not 
only  the  former  place  of  seeing  it,  but  also  the 
former  time.  In  Memory  we  shall  find  that 
these  four  integrated  elements  (the  two  Wheres 
and  the  two  Whens)  stand  in  such  relation  that 
any  one  of  them  may  recall  any  other  one  of  the 
rest  or  all  of  the  rest. 

In  regard  to  Simultaneity,  let  the  reader 
analyze  his  mental  process  in  perusing  or  wit- 
nesfcing  the  drama  of  Julius  Ccesar;  the  place 
of  the  action  (Rome)  integrates  with  the  time 
of  the  action  (first  half-century  B.  C),  and  may 
still  further  integrate  with  the  present  time  and 
place  of  reading  it  or  seeing  it  acted. 

These  three  terms  are  often  designated  as 
'  Laws  of  the  Association  of  Ideas  —  Contiguity 
in  Space,  Consecution  in  Time,  and  Simultaneity 
in  Space  and  Time.  But  whether  they  are  laws 
or  not,  they  represent  the  various  stages  of  the 
Integration  of  the  external  object  with  the  Ego  — 
the  juxtaposition  in  extension  and  in  succession. 

It  is  manifest  that  the  temporal  and  the 
spatial  contiguity  is  really  one,  though  each  is 
se[)arated  by  an  act  of  the  Ego.  But  just  as 
well  each  is  united  with  the  other  by  an  act  of 


APFEUCEPTION.  173 

the  Ego,  whose  process  is  both  divisive  and  uni- 
tary. The  primal  Association  is  apperceptive, 
uniting  the  perceived  object  by  its  place  and  its 
time  with  the  already  acquired  content  of  the 
Ego  with  its  place  and  its  time.  Still  further, 
the  Ego  integrates  the  two  elements  ( place  and 
time)  of  the  two  contents,  which  thus  are  doubly 
integrated  in  Simultaneity  ;  nay,"the  reader,  if  he 
wishes  to  push  this  business  to  its  last  refinement, 
may  here  trace  a  quadruple  Integration.  It  is 
well  to  note,  however,  that  the  word  simultane- 
ous means  usually  quite  the  same  as  co-tem'pora- 
neous,  as  for  instance,  we  speak  of  two  events 
occurring  simultaneously . 

Still  the  Integration  of  the  objects  remains 
external,  being  in  Space  and  Time,  which  are 
just  the  forms  of  externality.  Each  is  outside  of 
the  other,  though  they  be  contiguous,  spatially 
and  temporally.  Their  relation  in  the  Ego  cor- 
responds to  the  mechanical  relation  in  the  outer 
world  of  matter.  But  the  Ego  in  its  separative 
character  nxxx^i  take  to  pieces  the  object  within, 
separating  the  same  into  its  properties  or  quali- 
ties, and  thus  finding  its  inner  constituent  ele- 
ments, which  will  form  the  basis  of  a  new  kind 
of  Integration.  This  activity  of  the  Ego  corre- 
sponds to  the  chemical  process  in  the  outside 
world  of  matter,  with  its  separations  and  recom- 
binations. Accordingly  we  are  next  to  take  up 
Qualitative  Inttgratiun. 


174       rSYCnOLOGY  AND    THE  PSYCHOSIS. 

II.  Into  the  sensuous  obiect  the  Ego  beo-ins 
to  put  distinction  — the  distinction  of  qualities. 
These  are  internalized  with  the  object  and  corre- 
lated with  the  content,  which  has  also  such  dis- 
tinctions. I  see  a  red  coat,  this  quality  of 
redness  may  unite  the  object  with  a  mental  hat 
which  is  red.  These  qualities  again  may  be  su- 
perficial or  profound  ;  the  tendency  of  the  Ego  is 
to  deepen  them  till  the  essence  of  the  object  is 
reached,  in  contradistinction  to  mere  appearance. 
In  integrating  the  external  object  with  the  con- 
tent in  this  sphere,  the  Ego  proceeds  by  Eesem- 
blance,  by  Contrast,  and  by  Combination. 

1.  As  is  well  known,  Resemblance  brings  the 
sensuous  object  and  the  ideated  one  together. 
Two  men  have  similar  cloaks,  or  similar  looks,  or 
similar  characters  ;  they  integrate  mentally  in  the 
observing  Ego.  Resemblance  passes  from  the 
outer  to  inner  ;  the  qualitative  Resemblance  may 
be  merely  that  of  color,  or  it  may  be  that  of  the 
profoundest  thought. 

2.  The  difference  of  objects  may  mentally 
bring  them  together ;  this  is  Integration  by  Con- 
trast. A  giant  will  not  only  integrate  with  a 
giant,  but  a  dwarf  with  a  giant ;  the  opposites 
determine  each  other  and  are  connected.  Here 
we  see  the  movement  of  the  Ego,  which  is  not 
only  identity  but  also  difference  ;  it  has  not  onl3' 
Resemblance  within  itself  but  also  Contrast  or 
otherness;   the  Ego   can  integrate  in  both  ways. 


ArrERCErTION.  175 

The  psychologists  have  called  Resemblance  and 
Contrast  Laws  of  Association;  but  how  can 
they  be  regarded  as  Laws,  since  they  are  not  a 
fixed  principle  of  action,  but  can  work  exactly 
contrariwise?  They  must  be  finally  referred  for 
explanation  to  the  process  of  the  Ego,  which  is 
not  only  the  law,  but  the  law-maker. 

3.  Out  of  Contrast  we  can  develop  the  thought 
of  (!!ombination,  which  integrates  two  opposing 
elements.  The  giant  is  the  opposite  of  the  dwarf, 
and  the  dwarf  is  the  opposite  of  the  giant; 
they  are  thus  alike  in  being  contrasted.  Under- 
neath Contrast,  therefore,  lies  the  movement  of 
Combination,  which  is  also  the  deeper  fact  of 
Resemblance.  (  That  is.  Resemblance  and  Con- 
trast are  one  in  the  act  of  Combination,  which  is 
essentially  the  process  of  the  Ego  in  its  three 
stages.)  The  object  is  taken  up,  divided,  then 
united  in  the  complete  process  of  the  Ego  ;  then 
it  is  integrated  fully.  The  giant  resembles  a 
giant — first  integration,  that  of  identity;  the 
giant  contrasts  with  a  dwarf — second  integra- 
tion,  that  of  difference;  both  giant  and  dwarf  are 
united  in  their  difference,  are  made  one  in  the 
Ego,  though  specially  contrasted.  Both  are 
men,  and  in  mutual  relation;  thus  they  are  com- 
bined in  a  process  with  each  other.  We  do  not 
naturally  contrast  a  dwarf  and  the  planet  Jupiter 
for  instance,  as  there  is  no  underlying  resem- 
blance, such  as  two  men   have.     The  beautiful, 


176       rSYCHOLOGY  AND    THE  PSYCHOSIS. 

poetic  Titania,  queen  of  the  Fairies,  in  love  with 
the  "rude  mechanical,"  Bottom  the  weaver, 
with  an  ass's  head  on,  forms  a  famous  comic  Con- 
trast, resting  also  on  Kesemblance.  Each  is 
alike  in  loving  the  opposite  in  speech,  character, 
and  looks,  and  both  are  very  human.  Were 
they  not  so  much  alike  in  being  so  different, 
there  would  be  no  fun. 

Already  we  have  come  to  a  new  stage  when  we 
have  detected  the  Ego  as  the  underlying  factor  of 
Integration.  In  Resemblance  there  was  the  com- 
parison of  the  two  things,  which  was  more  or  less 
external;  in  Contrast  their  diversity  was  intro- 
duced into  the  comparison;  but  the  two  objects 
were  found  in  a  common  process  with  each  otherin 
the  act  of  Combination.  This  act  was  traced  into 
the  Ego  —  wherewith  we  pass  lo  the  next  stage. 

III.  We  have  now  reached  the  sphere  of  total 
Integration  (or  Assimilation)  which  shows  the 
object  assimilated  into  the  complete  process  of 
the  Ego.  The  sensuous  thing  is  taken  up, 
ideated  as  a  particular,  and  then  ordered  in- 
stinctively, or  assimilated  into  the  structure  of 
the  Ego.  It  is  an  Assimilation  analogous  to  the 
taking  of  food  into  the  bodily  organism;  the 
food  is  transformed  into  the  various  corporeal 
constituents  by  the  vital  process.  At  present 
the  process  of  the  Ego  is  taking  up  the  external 
world  and  transmuting  the  same  into  the  mental 
organism. 


APPERCEPTION.  177 

In  this  Assimilation  the  total  process  of  the 
Ego  has  become  the  apperceiving  principle  ex- 
plicitly, and  so  integrates  the  object.  Yet  here 
too  we  must  note  the  stages.  First  is  the  im- 
mediate or  formal  Assimilation  which  belongs  to 
the  Ego  as  such;  second  is  the  grand  diversity 
of  Egos  in  the  process  of  Assimilation  ;  third  is 
the  unity  of  all  Egos  just  in  their  diversity  of 
Assimilation. 

1.  At  the  start  we  may  simply  notice,  what 
has  already  been  set  forth,  the  fact  that  every 
Ego  has  its  process  of  Assimilation,  in  order  to 
be  itself,  and  it  must  move  through  the  same  in 
appropriating  externality.  The  Integration  of 
the  object  with  tiio  Ego  is  direct,  primordial, 
constituting  tlie  very  nature  of  the  Ego,  without 
which  it  could  not  be  at  all.  This  is  only  saying 
that  the  Ego,  to  be  Eijo,  must  assimilate  the 
outer  world  into  its  own  process. 

Unquestionably  the  Ego  assimilates  many  sep- 
arate percepts  in  quite  every  object  which  it 
takes  up.  I  see  a  ball,  it  has  color,  shape, 
smoothness,  hardness,  size,  odor,  each  of  which 
is  given  as  a  distinct  sensation,  yet  all  are  uni- 
fied, assimilated,  and  finally  named  as  one  thing 
by  the  Ego  ;  they  constitute  the  one  object  called 
a  ball.  It  is  manifest  that  therein  many  small 
integrations  are  completely  and  inseparably  as- 
similated by  the  Ego,  so  that  the  distinctions 
vanish,  or  are  only   recovered  by  a   special  act 

12 


178       rSYCHOLOOY  AND    THE  PSYCHOSIS. 

of  the  Ego.  The  ball,  however,  becomes  inte- 
grated as  a  total  by  the  Ego,  and  is  separated 
from  the  same  in  Memory  as  a  total, .quite  in- 
complex,  or  at  least  not  consciously  complex. 

Here  we  can  place  in  Ihe  main  the  doctrine 
of  Inseparable  Association,  enforced  so  strongly 
by  the  elder  Mill  and  defended  so  warmly  by 
his  son.  But  the  Associationists  seem  to  hold 
that  the  matter  gets  itself  done  without  the  Ego, 
by  the  fiat  of  a  Law  of  Association,  which  comes 
from  the  outside  and  imposes  its  decree  upon 
the  free-acting  Ego.  To  the  teeth  of  which 
statement  we  must  agaiu  affirm:  the  Ego  is  not 
only  the  Law  but  the  Law-maker,  yea,  the 
Law-unmaker,  when  the  fullness  of  time  hath 
come. 

2.  Now  enters  the  fact  of  the  prodigious  dif- 
ference ill  the  Egos  of  different  people,  which 
comes  chiefly  from  a  difference  of  content.  The 
simple  process  of  the  Ego  in  the  savage  and  in 
the  civilized  man  is  the  same;  but  how  diverse  is 
the  content  of  his  mind  through  its  acquired 
stores  !  These  again  re-act  upon  the  process  of 
the  Ego  and  make  it  seem  very  different;  still 
both  men  have  fundamentally  the  one  common 
process  of  the  Ego,  else  they  would  not  be  men, 
endowed  with  personality. 

Take,  for  instance,  this  flower;  the  rustic  in- 
tegrates it  as  an  object  having  a  certain  form 
and  color;    the   botanist    integrates  it  with  the 


APPEBCEPTION.  179 

whole  vegetable  kiaa:clom,  orders  it  at  a  o:lance 
under  species,  genus,  family,  etc. ;  all  these  are 
the  content  of  his  Ego.  The  philosopher  ought 
to  make  a  deeper  integration  still,  co-ordinating 
the  flower  not  only  with  the  vegetable  world  but 
with  the  animal,  with  conscious  existence,  with  all 
creation.  The  different  contents  of  the  Ego  make 
the  difference  in  the  Apperception  of  the  object. 
In  apperceiving  a  great  complex  fact,  such  as  the 
World's  Fair,  one  man  will  make  the  primary  Ap- 
perception and  hardly  do  more  than  order  the 
objects  in  Space  and  Time,  where  and  when  he 
saw  them;  another  man  will  go  deeper  and  order 
them  according  to  their  qualities,  superficial  and 
profound;  still  a  third  man  will  seek  to  order  the 
World's  Fair  as  a  totality  made  by  the  Ego,  and 
hence  to  be  grasped  as  a  process  thereof,  as  t\ 
Psychosis.  Thus  lis^ht  shines  throuo;h  all  com- 
plexity,  when  the  order  of  the  object  is  seen  to 
be  born  of  the  inherent  process  of  the  Ego. 

To  come  to  the  matter  just  at  present  in  hand, 
the  facts  of  Psychology  may  be  put  together  as 
merely  external,  indeed  as  so  many  spatial 
objects  strung  capriciously  along  in  a  string  of 
observations  and  experiments  ;  or  they  may  be 
integrated  according  to  some  qualities  external  or 
internal,  which,  however,  remains  at  best  but  an 
ordering  from  without.  Finally  all  the  facts  and 
divisions  of  Psychology  may  be  integrated  by 
the  Psychosis,  in   which  the  whole  Ego  makes 


180       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

whole  (integrates)  the  Ego  in  every  special 
activity,  ramification,  or  subtlety. 

3.  With  all  this  difference  in  the  various  Effos 
manifested  in  assimilating  the  object,  we  return 
to  the  fact  that  they  are  one,  and  that  their  com- 
mon function  in  Assimilation  is  to  overcome  the 
difference  of  the  object,  to  make  the  same  ideal 
and  thus  to  preserve  it.  The  result  of  the  pro- 
cess of  Assimilation  is  to  grasp  the  Ego  as  the 
subjecting  of  the  external  difference  and  the  in- 
ternalizing of  this  difference,  so  that  henceforth 
it  is  a  factor  of  the  Ego  itself. 

That  is,  the  Ego  does  not  now  let  the  object 
put  its  distinctions  upon  the  Ego,  and  so  deter- 
mine its  activity  from  without,  which  has  been 
the  case  throughout  the  present  stage  of  Simple 
or  Associative  Integration,  but  the  Ego  has 
become  aware  of  itself  as  the  orderer  and  the 
master  ;  from  this  awareness  it  proceeds  to  action, 
and  next  it  will  in  turn  impose  its  distinctions  on 
the  object.  Herewith  we  paas  to  a  new  stage  of 
Apperception. 

Taking  a  retrospect  of  the  threefold  move- 
ment of  Simple  Integration,  we  should  specially 
note  that  it  manifests  the  Psychosis.  The  first 
or  immediate  stage  is  the  external  (spatio-tem- 
poral) Integration,  which  leaves  the  objects  as 
they  are,  taking  them  up  in  their  extension  and 
succession  iTnmedialely .  The  second  or  divisive 
stage  is  the  one  in  which   the  objects  are  sepa- 


APPER  CE  P  TION.  181 

rated  into  qualities,  and  are  integrated  tlirough 
these  with  the  Ego  and  its  content.  The  third 
stage  restores  the  unity  of  the  object  after  qual- 
itative separation,  and  the  total  Ego  integrates 
the  object  as  total,  undivided,  or  with  division 
overcome —  inseparable  Integration. 

But  when  the  Ego  totifies  the  object  thus 
separated  into  many  qualities,  and  then  inte- 
grates the  same,  it  (the  Ego)  is  already  im- 
plicitly controlling  the  object  according  to  its 
own  principle,  which  cancels  the  qualitative 
separation  into  unity.  This  implicit  control  is 
now  to  become  explicit,  the  Ego  passes  from  the 
determinefZ  to  the  determinzn^/,  wherewith  a  new 
separation  will  appear. 

II.  Selective  Integration. 

The  Ego  in  its  apperceptive  movement  is  now 
to  choose  the  object  which  is  to  be  integrated 
with  itself.  The  object  is,  accordingly,  separated 
and  selected;  moreover  the  Ego,  in  order  to 
make  such  selection,  has  to  bring  about  a  separa- 
tion within  itself,  which  is  involved  in  taking 
one  thing  and  rejecting  another. 

There  is  now  an  act  of  Disintegration  preced- 
ing the  act  of  Integration,  or  of  Dissociation 
going  before  Association.  The  Ego  brings  a 
new  separation  into  the  object,  which  is  not  the 
qualitative  separation  such    as    we  observed   in 


182       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

the  previous  stage,  but  one  imposed  by  the  Ego 
upon  the  object  for  its  own  subjective  behoof. 

The  object  is  not  now  co-ordinated  by  any 
sensuous  or  external  element,  but  by  some  mental 
element,  belonging  to  the  Ego  itself.  Accord- 
ingly we  shall  behold  the  Ego  take  certain  factors 
of  the  object  and  integrate  them  with  itself, 
while  it  rejects  others. 

The  question  rises,  why  does  the  Ego  thus 
select  some  portions  of  the  object  and  leave  the 
rest?  Why  lean  to  certain  things  and  spurn  the 
others?  In  a  general  way  the  answer  can  be  given, 
because  it  is  interested  in  them  ;  the  Ego  and  its 
content  are  already  ideally  related  to  them,  or 
have  at  least  a  secret  tendency  in  that  direction. 
Thus  the  Ego  divides  the  object,  since  it  is  di- 
vided within  itself,  choosing  and  refusing.  Note, 
therefore,  how  this  second  stage,  here  named 
Selective  Integration,  is  the  stage  of  separa- 
tion; in  an  act  of  choice  the  Ego  separates  itself 
from  all  its  many  other  relations,  and  throws 
itself  upon  the  particular  thing,  which  is 
also  separated  from  everything  else  for  the 
moment. 

Let  us  grasp  the  sweep  of  what  has  just  been 
called  Selective  Integration,  which,  as  distin- 
guished from  the  preceding  stage  of  Simple  In- 
tegration, is  subjective,  voluntary,  determined 
from  within,  proceeding  outward  to  the  object. 
The  Ego    now  manifests    will   in    selectinii,    in- 


APPEBCEPTION.  183 

fluenced  primarily  b}''  some  internal  tendency, 
motive,  purpose.  The  following  are  the  stages 
of  its  movement. 

I.  The  Ego  will  choose  the  object  and  integrate 
the  same  with  itself  accordinsj  to  some  native 
bent ;  it  takes  spontaneously  what  it  wants,  what 
it  feels  an  affinity  for,  what  it  is  interested  in. 
Selective  Inteo-ration  through  interest. 

II.  The  Ego  will  choose  the  object  and  inte- 
grate the  same  with  itself  according  to  some  end 
of  its  own,  which  gives  to  said  object  a  value. 
This  end  is,  however,  at  first  finite,  that  is,  a 
means  for  some  further  end,  and  hence,  can 
give  only  a  finite  value  to  the  object.  Selective 
Integration  through ^/u7e  value. 

III.  The  Ego  will  choose  the  object  and  inte- 
grate the  same  with  itself  according  to  its  own 
supreme  end,  which  is  to  unfold  the  Self  to  com- 
pleteness. Selective  Integration  through  infinite 
value. 

It  is  now  time  for  the  student  to  ask  himself: 
What  is  the  Psychosis  of  this  trinity  just  an- 
nounced? Doubtless  he  has  already  asked  many 
such  questions  in  the  course  of  the  preceding 
movement.  At  present,  let  him  think  it  out  for 
himself,  and  then  read  the  following  develop- 
ment which  may  give  him  some  help.  The  pur- 
pose of  psychology  is  to  impart  to  the  student 
the  power  of  creative  thought,  so  that  he  can 
make  his  own  psychical  process,  and  feel  its  truth, 


184       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

its  inner  necessity,  whicli  always  lies  in  the 
Psychosis. 

I.  The  Ego  is  interested  in  one  object  rather 
than  another,  it  separates  or  disintegrates  in 
order  to  find  its  affinity  and  to  come  into  unity 
with  its  own.  A  natural  interest  exists,  the 
result  of  innate  disposition  and  acquired  tend- 
ency. Every  human  being  has  a  certain  number 
of  likes,  talents,  aptitudes,  all  of  which  go  forth 
with  the  Ego  to  the  object,  as  it  were  in  search 
of  their  real  counterpart.  This  natural  selection 
of  the  object  by  the  Ego  is  sometimes  called 
taste;  one  man  has  a  taste  for  fish  or  for  flesh, 
another  for  mechanics  or  for  poetry.  Often  an 
acquired  element  plays  into  such  a  tendency, 
which,  however,  is  based  upon  a  natural  bent. 

Native  talent  has  its  place  in  education  as  well 
as  in  society.  At  a  certain  point  the  student 
must  begin  to  specialize  in  his  training,  he  must 
get  himself  ready  to  do  a  certain  thing  in  the 
social  order,  to  have  a  vocation.  It  sometimes 
happens  that  what  he  can  do  best,  what  he  has  a 
natural  capacity  for,  is  just  what  he  has  no  desire 
for.  Talent  does  not  coincide  with  wish  or  ambi- 
tion. Thus  the  interest  in  doing  or  beinor  some- 
thing  is  dissevered  from  the  abilitv. 

The  result  is,  that  interest  has  to  be  controlled 
and  reconstructed  by  reason,  and  adjusted  to  the 
situation. 

At  present,  however,  we  arc  trj'ing  to  trace  the 


A  PPEli  CEP  TION.  185 

movement  of  the  Ego  in  its  tendency  to  affiliate 
with  some  thini^s  and  not  with  others.  It  inte- 
<^rates  with  this  object  specially,  following  its 
bent,  as  we  often  say,  or  through  interest. 

1.  There  is,  in  the  first  place,  the  interest 
which  comes  thvoaizhfamiUariiy.  The  object  in 
some  phase  has  been  seen  or  known  before,  and 
at  once  it  attracts  the  Ego.  In  a  strange  city  a 
familiar  face  becomes  a  matter  of  deep  interest ; 
the  mind,  overwhelmed  with  new  things  is 
delighted  to  run  for  a  while  in  an  old  channel. 
Particularly  a  familiar  tongue  heard  in  a  foreign 
land  draws  irresistibly  the  whole  Ego,  which  iden- 
tities its  present  with  its  former  Self,  or  inte- 
grates the  fresh  object  with  its  ideated  content 
instinctively  and  through  a  feeling  of  pleasure. 
Interest  indicates  the  spontaneous  uniting  of  the 
two  sides ;  the  interest  of  familiarity  is  the 
rccoo-nizing  of  the  thing  as  belouiiing  to  the 
family,  the  ideal  family  of  father  Ego,  who  so 
gladly  receives  the  unexpected  member. 

2.  There  is,  in  the  second  place,  the  interest 
which  comes  through  novelty.  The  Ego  finds 
familiarity  a  limit,  and  at  once  sets  about  trans- 
cending it ;  things  trite  and  familiar  it  now  casts 
away.  What  is  the  ground  of  this  contradiction? 
It  is  to  be  seen  in  the  nature  of  the  Ego  itself, 
which  must  be,  of  necessity,  its  own  opposite  ;  it 
will  not  harden  in  the  grooves  of  familiarity,  but 
must  break  over  them  and  assert  its  freedom,  its 


186        PSYCHOLOGY  AND    THE  PSYCHOSIS. 

infinite    character.     Hence  the  Ego  is  interested 
in  the  novelty  of  the  thing  as  well  as  in  its  famil- 
iarity,   and  it  loses  interest  in  novelty  as  well  as 
in  familiarity.     In  the  latter  the    Ego    shows  its 
principle  of  identity,  the  object  must  be  identified 
or  ideated  with  Self  and  its  content.     But  in  nov- 
elty   the    Ego    shows  its  principle  of  diff'erence, 
since  the  object  must  be  different  from  Self  and 
its  content.     The  novel  thing  excites  interest,  if 
it  be  among  familiar  things;   yet  the  novel  thing 
among  novelties  only,  gets    to    be    familiar  and 
stale,  it  strikes  over  into  the  opposite  ;  for  if  all 
is    novel,    then  the  novel  is  just  what  is  familiar. 
3.   In  the  preceding  interaction  between  famil- 
iarity   and    novelty    the    reader    has     probably 
detected  already  the  third  principle,  which  is  the 
movement    uniting  both    sides.     Already  it  was 
the  familiar  thing  among  many  novel  things,  the 
familiar  face  among    many  strange  faces,  which 
caused  the  interest.     In  like  manner,  it  was  the 
new    thing  among  many  familiar  things,  which 
caused    the    sudden    integration.     That  is,  both 
familiarity  and  novelty  go  together,  are  sides  of 
one   process  which  is  fundamentally  that  of  the 
Eo-o.     The    interest    in    the    new  is  determined 
through    the  old,  and  the  interest  in  the  old  is 
determined  through  the  new.     The  familiar  thing 
amid  familiar    things,  and  the  new   thing  amid 
new   things  excite   less   interest,  as   there   is  no 
complete  process  of    the  Ego,    which   does  not 


APPi:RCEf'TIOy.  187 

pass  from  sameness  to  sameness  but  from  same- 
ness to  difference,  and  back  again,  when  it  fully 
and  freely  utters  itself.  That  is,  the  final  inter- 
est of  the  Ego  lies  not  in  any  separate  part  or 
separate  activity  of  itself,  but  in  its  own  complete 
self-activity,  in  the  Psychosis. 

II.  The  Ego  has  an  end  or  use  to  which  it 
wishes  to  put  the  object;  thereby  it  gives  value 
to  the  object  in  proportion  to  the  latter' s  ser- 
viceableness  for  some  purpose  of  its  own.  Thus 
the  Ego  acquires  a  new  kind  of  interest  in  the 
object,  which  is  now  useful,  not  simply  interest- 
ing ;  that  is,  it  subserves  some  end,  which  may 
be  graded  in  different  ways. 

The  integration  of  the  object  with  the  Ego 
through  interest  was  more  the  result  of  native 
likes  and  dislikes,  or,  at  least,  of  instinctive 
tendencies.  The  mind  is  interested  in  that  for 
which  it  naturally  has  some  affinity,  and  makes 
its  selections  quite  unconsciously.  But  when  the 
Ego  puts  value  into  some  object  and  selects  the 
same  on  that  ground,  it  has  an  end  in  view  to 
which  the  value  corresponds.  Thus  the  Ego  has 
divided  itself  and  has  an  end  distinct  from  itself, 
and  also  it  has  divided  the  object,  which  has  a 
value  by  virtue  of  the  end.  It  is  plain  that  the 
Ego  sei)arates  consciously  such  an  end  from 
itself,  though  still  its  own,  and  integrates  the 
object  with  the  same,  and  thus  gives  to  the 
object  value. 


188        PSYCHOLOGY  AND    THE  PSYCHOSIS. 

Everything  in  the  world  may  have  value,  if  it 
can  be  made  useful  for  any  purpose  of  the  Ego. 
Everything  becomes  valuable  in  proportion  as 
the  Eo^o  can  inte2:rate  the  same  with  its  end. 
But  this  is  also  of  many  grades,  and  hence  there 
will  be  a  grand  diiference  in  values. 

1.  The  immediate  value  is  felt  when  the  sen- 
suous object  subserves  some  purpose  of  the  phy- 
sical organism.  A  cup  of  water  has  value  in 
slaking  thirst;  a  loaf  of  bread  is  not  only  of 
interest,  but  of  value  to  the  hungry  man,  and  he 
is  willing  to  exchange  for  it  something  of  equal 
value.  Upon  the  integration  which  has  to  take 
place  between  subjective  ends  in  the  shape  of 
desires,  needs  and  greeds,  and  objective  values  in 
the  shape  of  food,  raiment,  and  shelter  is  built 
the  mighty  structure  of  the  commercial  world. 

2.  The  Ego  has  within  it  a  vast  realm  of  what 
we  may  call  finite  ends,  those  of  fame,  power,  love, 
wealth,  of  which  every  means  has  value  to  him. 
The  given  thing  is  a  means  to  a  certain  end, yet  this 
end  is  itself  but  a  means  to  another  end,  and  so  on 
ad  infinitum.  Ever}'  individual  is  a  little  world 
(microcosm)  full  of  plans,  schemes,  ends,  which 
he  is  seeking  to  realize;  society  is  a  huge  col- 
lection of  such  striving  atoms;  no  wonder  that 
they  collide.  Still  it  is  just  these  ends  of  an 
enormous  number  of  Egos,  which  render  all 
thinofs  and  indeed  all  persons  valuable ;  nothinir 
is  without  some    value,    everything    is    at    least 


ArrEIiCEPTION.  189 

destined  to  have  some  value.  In  the  Walpurgis- 
Night  (see  Goethe's  Faust,  Part  First)  such  a 
social  order  has  been  portrayed  by  the  poet. 
One  perison  has  his  particular  end,  great  or  small, 
and  pursues  it  with  the  means  at  his  command, 
but  another  person  is  seeking  the  same  means 
for  his  particular  end  ;  to  both  persons  the  means, 
which  is  some  object,  let  us  say,  has  value; 
both,  therefore,  fall  into  struggle  and  competi- 
tion for  its  possession.  Thus  arises  a  vast 
society  of  Egos,  first  giving  value  to  the  object 
and  then  competing  for  it  with  one  another,  for 
every  person  having  some  end  and  requiring 
some  object  as  a  means  for  its  attainment,  pro- 
duces value,  which,  however,  may  conflict  with 
the  valuation  put  by  some  other  person  upon  the 
same  object. 

In  like  manner  we  may  consider  spiritual 
things.  The  character  of  a  man  has  a  univer- 
sal  value,  rising  from  the  estimate  put  upon  him 
by  his  community,  his  nation,  or  the  world. 
His  fellow  Egos  place  their  valuation  upon  him, 
higher  and  lower;  his  life  is  a  totality  of  think- 
inof  and  doinir,  higher  and  lower;  finally  the 
universal  Ego,  or  Public  Opinion,  strikes  the 
balance,  and  he  receives  his  measure  of  univer- 
'sal  value  in  fame,  be  it  good  or  ill. 

Thus  a  universal  value  hovers  over  and  unites 
all  things,  and  all  particular  Egos  with  their 
special  valuations  of    persons    and  things.     All 


190       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

has  value  or  ought  to  have,  belongs  somewhere 
in  this  vast  integration  of  the  world  with  the 
Ego,  which  must  employ  the  same  for  its  end. 
But  even  this  universal  value  has  still  a  finite 
end  ;  the  price  or  universal  value  of  an  article  of 
merchandise  is,  say,  one  dollar,  which  the  seller 
receives  and  the  buyer  pays,  and  then  uses  for 
his  own  purpose.  Note,  however,  that  the  Ego 
previously  set  the  value  on  the  object,  but 
now  it  finds  the  object  already  valued,  which 
value  it  has  to  accept  before  using  the  object ; 
that  is,  value  is  raised  out  of  the  caprice  of  the 
individual  Ego,  and  mediated  with  all  Egos. 

3.  Upon  such  a  world  of  struggle  and  dissi- 
dence,  with  all  its  diversity  of  values,  thus  rises 
the  idea  of  a  universal  value,  by  which  every 
object  is  integrated  with  an  Ego.  There 
are  many  Egos  competing  for  every  object,  but 
there  are  many  objects  competing  for  every  Ego  ; 
the  result  is  that  between  the  totality  of  objects 
and  the  totality  of  Egos  a  ratio  is  formed,  which 
expresses  the  universal  value  of  the  object  in 
relation  to  the  sum  total  of  Egos.  What  makes 
the  value  of  a  bushel  of  wheat  to-day?  Supply 
and  demand,  it  is  said;  supply  of  the  object  and 
demand  of  the  totality  of  Egos  ;  if  the  sup})ly  is 
short,  the  value  rises  through  the  comi)etition  of 
the  Ego  for  the  thing.  Yet  other  articles  of 
food  begin  to  compete  with  wheat  as  an  article 
of   food,  and   so    keep    down    its    value.     Thus 


APPEBCEPTION.  191 

wheat  has  a  universal  value,  which  may  fluctuate 
from  clay  to  clay,  but  which  always  expresses 
the  equilibrium  between  the  totality  of  Egps 
competing  for  the  object  and  thereby  raising  its 
value,  and  the  totality  of  objects  competing  for 
the  Egpf  and  thereby  lowering  its  value.  The 
money  expression  of  the  universal  value  of  an 
object  is  called  its  price. 

The  universal  Value  is  not  the  infinite  value; 
this  distinction  we  must  try  to  make  plain  to 
ourselves.  The  sum  total  of  Eggrs  proclaims  a 
certain  thing  to  be  useful,  and  so  gives  to  it  a 
universal  value.  Still  such  utility  is  finite,  not 
absolute  ;  the  thing  is  useful  for  some  end  which 
in  its  turn  proves  to  be  only  a  means.  For 
instance,  the  value  of  sound  advice  in  economical 
matters,  for  making  money,  is  useful  to  all  men, 
and  hence  is  a  universal  value;  Poor  Richard's 
maxims  are  universally  valuable.  Still  the 
making  of  money  is  a  finite  end,  money  is  not  an 
end  in  itself  but  is  for  something  else  outside  of 
itself.  But  when  the  Eg(?  has  itself  as  end,  that 
is,  its  own  Selfhood,  its  Personality  as  such,  it 
has  that  as  end  which  is  the  maker  of  all  finite 
ends,  it  is  Self-end.  Herewith  we  rise  into  a 
new  sphere  which  is  next  to  be  unfolded. 

III.  We  have  reached  the  infinite  value  of  the 
object,  which  can  be  created  only  by  an  infinite 
end.  The  Ego,  as  the  self-active  principle,  has 
now  an  infinite  end,  namelv  to    unfold    itself  ag 


192       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

self-activity  or  self-determination.  The  object 
which  conduces  to  such  an  end  has  an  iofinite 
value  for  the  Ego,  which  therein  brings  forth 
itself. 

Finite  ends  we  have  already  observed;  there  is 
a  series  of  means  and  ends  falling  outside  of  one 
another  without  any  self-return ;  for  instance, 
my  end  is  to  build  a  house,  but  the  house  is  not 
an  end  merely  but  a  means  '  for  shelter;  this 
shelter  again  is  not  an  end  simply  but  a  means 
for  health  and  comfort,  which  again  may  point  to 
another  end.  Even  the  universal  value,  which  is 
illustrated  by  the  price  of  an  article,  is  only  the 
value  fixed  for  finite  ends.  But  the  infinite  value 
expresses  the  worth  of  the  object  not  for  some 
finite  end  of  the  Esjo,  but  for  self-end. 

With  this  statement,  the  idea  of  educational 
values  enters  our  field.  What  branches  are  best 
adapted  to  realize  the  Ego,  to  unfold  it  into  itself 
as  self-active,  self-determining?  Such  is,  in  gen- 
eral, the  primary  problem  of  pedagogics,  includ- 
ing all  education  and  culture.  The  organization 
of  studies  is  probably  the  greatest  spiritual  need 
of  our  time  or  of  any  time.  The  Ego  moves 
throu2:h  three  stajjes  in  organizing  its  instru- 
mentalities  for  making  the  object  a  means  to 
unfold  the  Person  into  its  completeness. 

1 .  Those  studies  are  first  which  develop  the  Ego 
into  the  mastery  of  the  implements  of  culture, 
along  with  a  development  into  a  free,  full  self- 


AFPEBCEPTION.  193 

activity.  The  Ego  gets  possession  of  itself  and 
the  intellectual  weapons  of  its  race.  This  is  the 
sphere  of  the  School  and  of  its  training  from  the 
Primary  Grade  to  the  University. 

2.  This  universal  training  in  what  is  universal, 
must  specialize  itself  in  the  training  for  a  voca- 
tion, whereby  the  Person  is  to  fill  his  place  as  a 
member  of  society,  perform  his  function  in  the 
social  Whole  — The  Technical  School. 

3.  The  return  to  a  universal  training  through 
Literature,  History,  Art,  Philosophy.  The  in- 
dividual engaged  in  the  special  work  of  life  must 
be  a  universal  being  also,  a  cosmopolitan,  a 
world-man,  though  at  home  in  his  own  circle. 
The  instrumentality  for  such  a  training  may  be 
called  the  new  University,  which  is  just  at  pres- 
ent in  the  process  of  being  evolved.  The  Study 
Class,  the  Literary  Club,  the  Reading  Circle,  the 
Lecture  Course  are  the  faint  beginnings  of  this 
new  University,  which  is  to  be  truly  universal, 
located  in  every  village,  embracing  not  only  the 
young,  but  the  middle-aged  and  even  the  old, 
not  only  the  professional  student,  but  the  man 
and  woman  in  active  life.  Thus  the  individual, 
though  engaged  in  his  narrow  special  activity,  is 
to  be  elevated  into  participating  in  the  grand 
universal  movement  of  his  race.  Only  through 
continuous  effort  is  such  an  existence  possible, 
the  battle  must  be  fought  and  won  every  day. 

The  Ego  has  now  put  an  infinite  value  into  the 

13 


194  PSYCHOLOGY  AND    THE  PSYCHOSIS. 

object,  making  the  same  into  a  means  for  realiz- 
ing itself  not  merely  as  an  individual,  but  as  a 
race-man,  as  a  member  of  total  humanity.  There- 
with the  object  has  attained  its  absolute  worth, 
being  employed  to  develop  such  a  personality. 

The  movement  of  the  Ego  which  was  called 
Selective  Integration  has  now  run  its  course, 
passing  through  the  stages  which  we  have  desig- 
nated as  Interest,  Finite  Value  and  Infinite  Value. 
The  Ego,  from  integrating  the  object  with  itself 
through  some  native  tendency  or  through  some 
intermediate  end,  has  risen  to  the  point  of  abso- 
lute Self-end,  in  which  the  Ego  employs  the 
object  for  the  complete  development  of  itself  as 
Person.  Thus  tlie  Ego  has  grasped  its  own  un- 
folding into  perfect  selfhood  as  the  infinite  end 
which  gives  an  infinite  value  to  the  object  or 
means.  We  say  the  infinite  end,  since  the  Ego 
has  returned  from  all  external  ends  into  itself  as 
end,  and  so  is  not  limited  by  anything  outside  of 
itself.  We  say  infinite  value,  since  the  object 
cannot  now  be  measured  by  any  finite  standard, 
and  since  its  value  springs  from  being  means  to 
an  end  which  is  infinite,  namely  the  Ego  as  self- 
determining. 

The  object  as  means  has,  accordingly,  reached 
its  supremo  integration  with  the  Ego.  But  such 
an  integration  may  be  single,  and  hence  may  fiiU 
into  Time  and  vanish.  Hence  it  must  be  redin- 
tegrated. 


APPERCEPTION,  195 

(On  the  subject  educational  values,  see  the 
Report  on  the  Correlation  of  Studies  by  Dr.  W. 
T.  Harris,  United  States  Commissioner  of  Edu- 
cation. This  report,  the  masterpiece  of  its 
author,  is  the  greatest  educational  document  that 
America  has  produced,  and  ranks  very  high  in 
the  world's  literature  of  education.  More  pro- 
foundly than  any  pedagogical  writer  hitherto, 
•this  author  grounds  the  elementary  branches  of 
the  Common  School  upon  their  infinite  value  in 
unfolding  the  pupil,  without  neglecting  their 
finite  value  in  the  utilities  of  human  life. ) 

III.  Redintegration. 

Just  as  we  found  that  it  was  necessary  to  have 
Retention  following  upon  Attention  in  order  to 
make  permanent  the  work  of  Perception,  so  we 
find  that  it  is  necessary  to  have  Redintegration 
following  upon  Integration,  in  order  to  make 
permanent  the  work  of  Apperception.  Indeed  this 
stage  might  be  called  Retentive  Apperception. 
The  Ego  not  only  integrates  the  object  with 
itself  and  content,  but  redintegrates  the  same; 
that  is,  integrates  it  over  and  over  asjain,  till  it 
is  fully  internalized  and  ideally  ordered.  The 
apperceptive  act  must  be  repeated  till  the  pres- 
ence of  the  object  is  not  necessary  for  the  act, 
which  takes  place,  after  such  repetition,  purely 
through  the  Ego.     Hence  Redintegration  makes 


196       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

permanent  the  process  of  Integration,  removing 
it  from  the  external  moment  of  Time,  and  fixing 
it  in  its  own  ideal  Time  in  the  Ego.  Repetition 
of  the  external  object  through  the  Ego  at  last 
leaves  it  no  longer  external,  but  reduces  it  simply 
to  an  element  of  the  process,  which  becomes 
thereby  wholly  internal. 

Three  stages  of  the  movement  of  Redinte- 
gration  we  shall  designate  —  Recurrence,  Repe- 
tition, Habit.  They  constitute  the  Psychosis  of 
Redintegration,  showing  the  triple  process  of  the 
Ego. 

I.  Recurrence  is  the  immediate,  involuntary 
repetition  of  the  apperceptive  act,  usually  caused 
by  the  presence  of  the  object.  I  am  reading  in 
a  book  and  I  find  a  strange  word,  strange  to  me 
at  least,  let  it  be  just  this  word  integration ;  I  inte- 
grate it  as  a  sensuous  object,  and  then  readon,  when 
I  meet  it  again,  and  spontaneously  redintegrate 
it ;  so  I  continue  doing,  till  it  becomes  my  intel- 
lectual property  and  1  can  use  it  myself.  The  word 
merely  recurred,  and  I  immediately  responded 
with  my  integration.  Thus  we  are  always  spon- 
taneously integrating,  whereof  again  we  can 
detect  the  inner  movement,  which  is  that  of  the 
object  perceived,  as  we  have  already  observed 
under  Perception. 

1.  Impression:  the  object  appeals  to  the  Ego, 
impresses  it,  and  it  responds.  Thus  the  Ego  is 
at  first  determined  from  without  to  make  the  act 


AFPEBCEPTION.  197 

of  Integration,  and  the  Recurrence  impels  tlieEgo 
to  attend  the  object. 

2.  Attention:  the  Ego  now  voluntarily  directs 
itself  to  the  recurring  object,  which,  however, 
still  recurs  by  chance,  is  not  made  to  recur  by 
an  act  of  will,  though,  when  it  docs  recur,  the 
Eiio  pays  Attention  to  it,  which  demands  a 
volitional  effort. 

3.  Retention:  the  object  having  recurred,  the 
Ego  not  only  attends  to  it,  but  repeats  the  act  of 
Attention,  and  thus  ideates  the  recurring  object. 
The  next  step  is  that  the  Ego  make  the  object 
recur  through  an  act  of  will ;  but  this  is  no  longer 
Recurrence,  which  is  external  and  involuntary. 
Herewith  we  have  moved  forward  to  a  new  stage, 
that  of  Repetition. 

It  is  one  of  the  most  important  elements  of 
the  training  of  the  Ego  to  make  it  seize  the 
advantage  of  every  chance  Recurrence,  which  is 
coming  to  it  incessantly.  This  is  truly  the 
sphere  of  Opportunity,  which  the  man  must  be 
ready  for  at  all  times,  ready  to  integrate  the 
recurrent  facts  and  events  of  the  world,  which 
occur  and  recur  every  day.  To  be  sure,  that 
which  simply  occurs  once  externally  he  must 
make  recur  internally,  but  this  brings  us  again  to 
Repetition.  The  World's  Fair,  for  instance,  was 
one  occurrence,  but  we  have  the  power  of  making 
it  often  recur. 

II.  Repetition  is  a  voluntary  act  of  the  Ego, 


198       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

integrating  over  and  over  again  the  object ;  we 
might  call  the  whole  process  by  the  name  of 
Intentional  Redintegration.  Now  the  activity 
proceeds  from  the  Ego,  from  within,  and  not 
from  without,  as  in  Recurrence;  the  Ego  deter- 
mines itself  to  Repetition,  which  is  a  separative 
act,  since  Volition  is  j^rimarily  a  going  forth 
of  the  Ego  out  of  itself,  while  Repetition  is 
made  up  of  distinct  acts,  and  hence  is  preceded 
by  separation.  Still  the  movement  is  to  over- 
come just  the  separation  of  the  object  and  to 
integrate  it  with  the  Ego. 

The  importance  of  Repetition  in  education  may 
just  be  noticed  in  passing.  It  is,  indeed,  the 
formal  act  of  learning,  the  child  has  to  repeat 
and  review  his  lesson  till  it  be  thoroughly  inte- 
grated. How  many  thousands  of  Repetitions  are 
necessary  in  learning  to  read,  beginning  with  the 
letters  of  the  alphabet !  Repetition  is  the  mind 
kneading  the  mind,  which  has  to  be  wrought  over 
many  times,  till  it  become  pliable,  form-taking, 
responsive  to  the  object.  Repetilio  mater  studi- 
orum  is  an  old  educational  maxim,  much  enforced 
bv  the  Jesuits. 

The  Ego  repeats  the  object  which  it  has 
selected,  and  turns  away  from  what  it  has 
rejected.  In  Repetition  there  is  a  selection  of 
the  thing  repeated;  this  selection,  being  the  act 
of  the  Ego,  will  manifest  three  phases. 

1.  Interest:    the    mind    primarily    takes    up 


APPERCErTION.  199 

what  interests  it,  chooses  that,  integrates  it,  and 
repeats  the  integration.  Man  wishes  to  see 
again  what  he  likes.  Ah-eady  we  have  discussed 
Interest  under  Selective  Integration;  here  the 
fact  is  that  the  Ego  will  of  itself  repeat  and 
completely  integrate  that  in  which  it  is  interested. 
The  use  of  this  psychological  fact  has  an  impor- 
tant place  in  the  School;  the  teacher  is  to 
bring  about,  as  far  as  is  reasonable,  this  spon- 
taneous movement  to  Kepetition  of  the  lesson  on 
the  part  of  the  student. 

2.  Value:  the  Ego  will  take  up  v/hat  has  value 
for  it  and  for  its  legitimate  purposes,  and  in- 
tegrate the  same.  We  have  to  learn  our  pro- 
fession,  in  order  to  earn  our  bread;  the  finite 
ends  of  life  have  their  value,  though  this  too  be 
intermediate  and  finite.  The  object  which  is 
useful  to  us  we  integrate  and  redintegrate  in 
order  to  make  the  same  our  own.  Usefulness  or 
the  finite  value  of  the  thing  learned,  is  the 
second  staffe  of  integrating  instruction. 

3.  Infinite  value:  the  destiny  of  the  Ego  is  to 
unfold  itself  into  perfect  selfhood,  to  become 
actually  what  it  is  potentially.  Such  is  its  infin- 
ite end,  in  which  it  is  truly  free,  that  is,  self- 
limiting  and  self-legislating;  the  thing  which 
conduces  to  this  end  has  infinite  value,  and 
ought  to  obtain  the  completest  integration. 
Education  and  its  instrumentalities  have  this 
infinite   value  for   the    Ego.     So   important  are 


200       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

these  instrumentalities  that  they  must  be  selected 
in  advance  for  the  child,  whose  sole  vocation  in 
his  early  years  is  to  redintegrate  them  in  the 
school,  whereby  he  develops  into  possession  of 
himself  as  well  as  into  the  culture  of  his  race. 

It  will  be  roticed  that  these  three  stages  of 
Repetition,  whereby  the  object  is  redintegrated, 
bear  the  same  names  as  those  of  Selective  Inte- 
gration. We  observe,  in  fact,  the  same  general 
process  of  the  object,  yet  with  a  special  differ- 
ence ;  there  the  Ego  selects  and  integrates  the 
object  simply,  here  the  Ego  selects. and  redinte- 
grates the  object,  till  the  latter  becomes  an  ideal 
element  of  the  Ego.  Theie  the  object  was  taken 
up  in  the  process  and  ideated;  here  the  object 
and  the  process  are  taken  up  and  ideated  together, 
so  that  the  Ego  is  in  possession  of  both,  and  no 
longer  needs  the  presence  of  the  external  object. 

III.  Habit  is  the  unified  result  of  a  number  of 
repetitions  both  of  the  object  and  of  a  series  of 
objects  ;  each  is  redintegrated  by  separate  acts  of 
volition,  till  the  whole  series  becomes  united 
with  the  Ego  as  one  object,  and  requires  but  one 
effort  of  will  for  starting.  Take  the  well-known 
instance  of  learning  to  play  on  a  musical  instru- 
ment; to  strike  each  key  of  the  piano  demands 
at  first  a  distinct  act  of  volition,  till  the  move- 
ment of  the  fingers  becomes  a  habit,  when  the 
player  no  longer  attends  to  his  hand,  but  looks  at 
the  notes  before  him,  or  glances  off    into  vacuity. 


APPEBCEPTION.  201 

The  process,  once  under  way,  goes  of  itself, 
that  is,  unconsciously,  to  the  end. 

Thus  the  Ego  has  taken  up  into  itself  the  sep- 
arate repetitions  and  has  unified  them  into  Habit, 
which  means  that  the  Ego  possesses  the  whole 
series  or  cycle  as  a  unit.  Habit  is  said  to  be 
automatic,  it  requires  but  a  single  stimulus  or  a 
single  volition  at  the  beginning,  after  which  it 
runs  like  a  machine  moved  from  the  outside. 
We  will  to  take  a  walk,  without  further  conscious 
volition  the  legs  move  and  complete  the  long  suc- 
cession of  movements.  Repetition  through  Rep- 
etition does  away  with  Repetition,  becoming  the 
latent  factor  in  Habit. 

The  Ego  will  have  its  process  in  Habit,  inte- 
grating the  series  with  itself  spontaneously,  then 
separating  the  same  from  itself,  and  at  last  form- 
ing the  new  Habit. 

1.  The  Ego  loves  Habit,  it  naturally  forms 
Habits  as  an  element  of  its  inmost  Self.  I  ac- 
quire the  Habit  of  Industry  or  Economy  ;  or  the 
opposite  Habits,  those  of  Idleness  or  Wasteful- 
ness; good  or  bad,  they  are  Habits  which  the 
Ego  has  by  its  very  nature  to  generate.  That  is, 
the  many  separate  Integrations  must  become 
one  complete  Redintegration,  which,  though  the 
creation  of  the  Ego  itself,  dominates  it,  rules  it 
with  a  rod  of  iron.  Wherewith  we  begin  to  see 
the  necessity  of  a  new  stage. 

2.  The  Eso  becomes  the  slave  of  Habit,  and 


202       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

seeks  to  shake  off  its  slavery.  Thus  a  separation 
takes  place ;  the  Ego  withdraws  itself  from  Habit, 
or  from  some  given  Habit,  regarding  the  same 
as  external,  as  outside  of  itself.  And  indeed, 
Habit  does  get  to  be  mechanical,  a  kind  of  ma- 
chine which,  ODce  set  a-going,  seems  to  run  with- 
out the  help  of  or  even  against  the  wishes 
of  the  Ego.  Especially  is  this  the  case 
with  physical  Habits;  eating,  drinking,  smok- 
inof  all  eng-ender  enslaving  Habits  which 
the  Ego  resists,  or  may  resist.  So  the  Ego 
hates  Habit,  fights  it,  and  is  not  always  victori- 
ous. Such  opposition  does  not  necessarily  arise 
against  the  so-called  bad  Habit  merely  ;  the  Ego 
begins  to  dislike  any  Habit  when  this  gets  to  be 
mechanical,  external,  no  longer  an  inherent  part 
of  itself.  For  thus  the  Ego  finds  itself  cramped, 
thrust  into  limits,  whereas  it  is  by  nature  limit- 
transcending.  Often  the  Habit  which  was  once 
pleasurable  —  notably  the  Habit  of  teaching  — 
becomes  burdensome  through  much  repetition, 
because  it  has  dropped  from  self-active  spon- 
taneity on  the  part  of  the  instructor  to  the  grind 
of  a  machine.  The  teacher  must  be  eternally 
alive  with  the  Psychosis,  else  Habit  will  become 
his  mill. 

3.  The  Ego,  having  fallen  out  with  the  old 
Habit,  separates  itself  from  the  same,  and  retires 
into  its  inner  Self.  But  just  this  separation  and 
self-return  is  the  new  Habit  being  formed;   for 


APPERCEPTION.  203 

the  EiTo  must  form  a  Habit  even  aoraiast  Habit. 
Tims  the  E"ro  goes  back  to  its  first  stage  and 
becomes  spontaneous  again,  yet  after  having 
passed  through  the  different,  the  opposite,  here 
the  mechanical  ;  from  the  Habit  breaker  it  rises 
to  being  the  Habit  maker,  which  is  just  its  pro- 
cess and  completion  in  this  third  stage.  Thus  it 
has  reached  beyond  its  limit,  and  found  freedom, 
not  simply  by  destroying  the  old  but  by  creating 
the  new  Habit. 

The  apperceptive  act  is  now  complete.  It  first 
took  up  and  integrated  the  object  with  the  Ego 
and  its  content  in  an  external  fashion  ;  then  it 
selected  the  object  and  integrated  the  same 
according  to  its  own  interest  and  needs  ;  finally 
it  has  redintegrated  the  object  not  only  as  a 
separate  single  thing,  but  has  made  a  new  integra- 
tion of  it  into  a  series  or  cycle,  in  which  several 
correlated  objects  (events,  actions,  things)  are 
still  further  unified.  Thus  has  arisen  an  order 
within  an  order,  and  the  single  object  takes  its 
place  in  what  may  be  called  the  social  system  of 
the  Ego.     The  work  of  Apperception  is   done. 

Moreover,  the  inner  society  of  the  Ego  with 
its  objects  ordered  and  integrated  into  Habits  is 
the  source  of  the  outer  society  of  man,  in  which 
Habit  again  will  be  a  most  important  factor  of 
order  and  organization.  The  Ego  will  realize 
itself,  it  will  make  its  own  world  to  live  in,  and 
make  it  after  the  pattern  of  itself.     Indeed  what 


204       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

else  has  it  ultimately  to  take  as  its  pattern  ? 
Society  is  the  Ego  realizing  itself  in  the  world. 

Herewith  the  entire  process  of  Sense-percep- 
tion is  brought  to  a  conclusion.  The  object 
which  in  Sensation  came  upon  the  Ego  in  a  vast, 
ceaselessly  flowing  stream,  has  been  separated, 
taken  up  and  ideated  in  Perception,  and  has  been 
integrated  with  the  Ego  and  its  content,  ordered 
and  organized  in  Apperception.  The  object  as 
an  external  thing,  event,  act,  has  come  to  an 
end,  having  been  internalized  and  united  with 
the  Ego  in  all  the  stages  of  the  latter' s  move- 
ment.  It  is  not  destroyed,  but  is  actually  pre- 
served and  made  permanent,  being  rescued  from 
the  negative  might  of  Space  and  Time,  and  being 
transformed  into  an  ideal  object  out  of  sensuous 
externality. 

Thus  the  Ego  has  made  the  object  one  with 
itself.  But  the  process  of  the  Ego  requires  sep- 
aration as  well  as  unity;  accordingly  the  Ego 
separates  this  ideated  object  from  itself,  holds 
the  same  up  before  itself  as  distinct,  whereby 
this  object,  still  retaining  its  ideality,  becomes 
Image.  At  this  point  we  pass  out  of  the  first 
stage  of  Intellect,  which  is  Sense-perception,  into 
the  second  stage,  which  is  Representation. 

Looking  backward  again,  we  may  observe  that 
when  the  sensuous  thing  has  been  made  tc>  con- 
tribute to  an  infinite  end,  and  thereby  has  been 
endowed  with  an  infinite  value,  it  has  attained  its 


APPERCEPTION.  205 

culmination.  That  is,  when  the  object  of  Sense- 
perception  has  been  completely  apperceived  by 
the  Ego,  an<l  filled  with  the  highest  gift  of  Ap- 
perception (which  is  the  gift  of  infinite  value), 
then  we  are  done  with  it  as  a  sensuous  object,  it 
has  reached  its  last  destiny,  and  Sense-perception 
has  como  to  its  end  through  its  final  fulfillment. 
If  we  take  in  the  entire  sweep  of  the  present 
sphere,  we  see  that  the  outer  chaotic  world  of 
Sensation,  with  which  we  started,  has  been  trans- 
formed into  an  inner  ordered  world  of  Apper- 
ception. We  see  also  that  Apperception  returns 
to  Sensation  in  a  certain  sense  ;  both  strive  to 
have  totalities  as  their  contents,  worlds  we  have 
named  them,  though  one  be  outer  and  the  other 
be  inner.  Perception,  on  the  contrary,  particu- 
larizes, separates,  and  then  internalizes;  thus  it 
is  the  mediating  principle  in  the  present  sphere 
of  Sense-perception. 

General  Observations  on  Apperception. 

1.  Apperception  is,  on  the  whole,  foreign  to 
English  Psychology,  though  it  is  beginning  to 
creep  into  recent  text-books.  The  treatment  of 
it,  however,  remains  desultory  and  capricious  ; 
its  special  function  in  the  total  movement  of  the 
Ego  is  not  distinctly  seen,  though  it  alone  be  cor- 
rectly enough  described.  Sometimes  it  is  placed 
here,  andsometimes  there,  in  ahap-hazard  sort  of  a 


206       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

way,  a  foreigner  still,  though  he  has  to  be  recog- 
nized. We  cannot  help  thinking  that  those  two 
writers.  Mill  and  Bain,  famous  for  clearness, 
would  have  often  been  still  clearer,  could  they 
have  had  the  use  of  the  word  Apperception,  and 
have  seen  distinctly  its  meaning. 

The  older  German  Psychology  also  shows  a 
want  of  Apperception.  To  be  sure,  the  terra  is 
used  in  fluctuating  senses  by  Leibnitz,  Kant,  and 
Hegel,  but  in  them  it  never  came  to  its  fruitage. 
Pages  of  Hegel  can  be  pointed  out,  iu  which  the 
nature  of  Apperception  is  distinctly  set  forth, 
yet  the  Hegelian  Psychology  has  no  developed 
Apperception. 

The  merit  of  having  seen  the  importance  and 
unfolded  the  true  significance  of  Apperception 
belono-s  to  Herbart  and  the  Herbartians.  We 
hold  that  this  special  work  of  theirs  is  the 
greatest  contribution  to  modern  Ps^^chology. 
The  recent  discoveries  of  the  physiological  Ps}^- 
chologists  are  not  to  be  underestimated,  nor 
are  they  to  be  overestimated ;  their  import  for 
Psvchology  proper,  however,  cannot  be  deemed 
so  great  as  the  above  mentioned  work  of  Herbart 
and  his  school.  Moreover,  a  most  weighty 
practical  interest,  that  of  pedagogy,  has  been 
enormously  benefited  by  the  knowledge  of  Ap- 
perception. It  gives  us  special  pleasure  to  recog- 
nize herein  the  merit  of  Herbart,  for  on  many 
points   we  differ  from  him.     In    fact    we  think 


APPERCEPTION.  207 

that  his  doctrine  of  the  Ego,  the  fundamental 
principle  of  his  Psychology,  is  nothing  but  a 
huge  mistake,  and  really  contradicts  his  doctrine 
of  Apperception.  But  at  present  the  far  more 
agreeable  duty  is  appreciation,  and  we  trust  we 
have  shown  this  not  only  in  word  but  in  deed, 
'  by  ranging  Apperception  among  the  cardinal 
activities  of  mind,  and  thus  giving  to  it  one  of 
the  loftiest  niches  in  the  beautiful,  well-ordered 
temple  of  Psyche. 

It  is  probable,  however,  that  the  Herbartians 
would  disown  the  present  writer  as  an  expounder 
of  their  master.  They  will  be  apt  to  scent  in 
the  above  treatment  of  Apperception  an  instance 
of  the  old  faculty-psychology.  The  word  Ap~ 
perception  is  the  Herbartian  talisman  opening  the 
gates  of  Paradise,  but  the  word  faculty  is  the 
Herbartian  devil,  the  frightful  monster  of  the 
dark  Underworld,  where  dwell  Gorgons,  Hydras, 
and  Chimeras  dire.  It  is  simply  astonishing  to 
see  what  wry  faces  some  of  them  can  make  at 
the  bare  mention  of  the  term.  Now  we  hold 
that  the  word  faculty  as  applied  to  mind,  can 
still  be  made  to  do  good  service,  with  a  little 
correction.  We  notice  that  Herbart  himself, 
after  stoutly  assailing  the  old  faculty-psychology, 
still  uses  its  terms,  such  as  Perception,  Im- 
agination, Judgment.  This  contradiction,  how- 
ever, is  very  common  in  other  schools  beside 
the  Herbartian  ;  we  shall  come  back  to  it  later. 


208       PSYCHOLOGY  AND    THE    PSYCHOSIS. 

But  after  all  discountings  for  excesses  of  va- 
rious kinds  and  shortcomings,  Apperception  — 
the  word,  the  thought  and  the  application  of 
it  —  remains  the  most  fruitful  contribution  yet 
made  to  this  century's  Psychology,  and  the 
credit  must  be  mainly  given  to  Herbart. 

2.  On  account  of  the  importance  of  the  term, 
the  history  of  Apperception  has  been  set  forth 
with  a  good  deal  of  care  and  learning  by  German 
writers.  Many  authorities  are  cited  for  its 
usage;  of  these  we  shall  select  four,  all  of  them 
distinguished  philosophers,  whose  employment 
of  the  term  forms  the  chief  landmarks  in  its  his- 
tory—  Leibnitz,  Kant,  Herbart,  Wundt. 

The  source  of  Apperception —  both  word  and 
meaning  —  is  usually  traced  back  to  Leibnitz, 
that  seed-thinker  of  two  hundred  years  ago,  who 
planted  so  many  thought-germs,  which  have 
since  his  time  sprouted  forth  into  sunlight.  The 
word  is  scattered  by  Leibnitz  through  a  number 
of  treatises,  and  is  used  in  mainly  two  fluctuating 
senses.  At  times  Apperception  seems  to  mean 
in  Leibnitz  about  the  same  as  self-conscious- 
ness ;  in  an  act  of  Perception  I  am  conscious 
of  perceiving,  and  this  act  of  consciousness 
is  something  additional  to  Perception,  and 
hence  is  named  Apperception.  The  second 
meaning,  however,  is  the  source  of  the  modern 
usage  ;  according  to  it  Apperception  is  an  ac- 
tivity of  the  soul  along  with  its  content.     The 


APrEECEPTION.  209 

thoiio-ht,  however,  is  not  elaborated,  it  remains  a 
germ. 

Next,  Kant  makes  much  of  Apperception  in 
his  Critique  of  Pure  Reason,  with  a  distinct 
Kantian  sense,  yet  probably  derived  from  Leib- 
nitz. Back  of  the  sensuous  percept  and  of  all 
external  experience  are  the  pure  ideas,  which 
render  sensation  and  experience  possible.  The 
transcendental  Ego  has  its  forms,  its  own  activi- 
ties, which,  however,  are  stimulated  by  the 
sense-world;  the  result  is  cognition.  This  inner 
activity  of  the  pure  Ego  combining  with  the 
impression  of  the  senses  is  called  by  Kant 
Apperception.  Such  an  Ego  is  designated  as 
transcendental  since  it  lies  beyond  all  external 
sensation  and  experience,  and  is,  moreover,  the 
condition  of  sensation  and  experience.  Kant's 
Apperception,  therefore,  is  the  original  activity 
of  the  Ego  itself  without  including  the  acquired 
content  of  the  Ego. 

Herbart  now  follows  and  traverses  explicitly 
the  Kantian  notion  of  the  transcendental  Ego.  He 
denies  the  spontaneous,  original  activity  of  mind 
independent  of  experience.  Here  comes  in  Her- 
bart's  doctrine  of  the  Ego  (already  alluded  to, 
p.  27-9),  which  according  to  him  has  only  the 
power  of  self-preservation  {Selhsterhallung) 
amid  the  battle  of  external  impressions  and  ideas 
always  taking  place  on  its  own  arena.  Through 
this  very  one-sidedness,  however,   Herbart  puts 

U 


210       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

the  greater  stress  upon  the  acquired  content  of 
the  Ego  and  its  importance  in  every  form  of 
cognition.  The  result  is,  he  establishes  the  new 
fact  of  Apperception,  really  the  significant  fact 
of  it,  and  thus  makes  permanent  his  contribution. 
Many  of  his  followers  do  not  accept  his  doctrine 
of  the  Ego  ;  but  quite  everybody,  disciple  or  not, 
accepts  his  doctrine  in  reference  to  the  content 
of  the  Ego  co-operating  in  the  act  of  cognition. 
Its  far-reaching  importance  both  in  psychology 
and  pedagogy  we  shall  once  more  impress  upon 
the  student,  who  is  to  cherish  always  the  great 
deeds  of  the  heroes  of  his  science. 

After  Herbart  the  most  important  contrib- 
utor to  the  development  of  Apperception  is 
Wundt.  His  work  in  this  aspect  may  be  divided 
into  two  parts.  First  he  has  physiologized 
Apperception,  tracing  its  course  from  the  outer 
nerve-stimulus  to  the  sensory  centers,  thence  to 
the  apperception  center,  which  is  located  by  him 
in  the  front  part  of  the  cerebrum,  etc.  Much  of  this 
is  conjectural,  much  of  it  is  simply  a  translation 
of  the  psychical  fact  obtained  by  introspection 
into  physiological  language,  whereby  little  is 
gained,  for  us  at  least,  and  not  a  little  is  lost. 
A  far  more  solid  contribution  is  the  second  part 
of  Wundt's  work,  in  which  he  insists  upon  the 
activity  of  the  will  in  Apperception,  neglected 
by  both  Kant  and  Herbart.  Upon  the  basis  of 
will    the    chief   distinction   in   the   psychological 


apperception:  211 

process  of  Apperception  can  be  made,  which 
appears  in  the  preceding  account  as  Simple  or 
Spontaneous  Integration,  and  Selective  or  Voli- 
tional Integration,  and  has  its  parallelism  therein 
with  the  antecedent  stage  of  Perception  and  the 
succeeding  stage  of  Memory. 

Such  is  a  brief  statement  of  the  usage  of  the 
term  Apperception  in  the  works  of  the  most  emi- 
nent thinkers  who  have  employed  it  —  Leibnitz, 
Kant,  Herbart,  and  Wundt.  In  this  line  of 
usage  "we  observe  a  continuous  unfolding.  (For 
a  fuller  account  of  the  history  of  Apperception, 
see  Part  III  of  Lange's  Apper-cepdon,  translated 
by  the  Herbart  Club.) 

In  the  preceding  treatment  of  Apperception  we 
have  sought  to  give  validity  t.o  all  its  elements  as 
developed  by  time,  and  to  order  its  movement 
internally  and  externally,  that  is,  in  relation  both 
to  itself  and  to  the  total  sweep  of  Psychology. 
In  Apperception  must  be  the  element  of  the 
original,  self-active  Ego  (Kant);  in  it  must  be 
also  the  element  of  experience  (Herbart)  ;  in  it 
must  also  be  the  element  of  will  (Wundt),  both 
unconscious  and  conscious.  Still,  further,  Ap- 
perception must  be  grasped  as  the  Psychosis,  the 
living  unitary  principle  of  every  psychical  pro- 
cess, however  minute  ;  thus  it  can  specialize  itself 
into  the  smallest  details,  without  becoming  iso- 
lated. For  there  has  to  be  specialization,  but 
there  need  not  be  isolation.     Finally  the  move- 


^ 


212       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

ment  of  Apperception  must  be  seen  genetically, 
evolving  itself  out  of  what  goes  before  and  into 
what  comes  after,  by  its  own  inner  necessity. 
That  it  follows  Perception  and  is  succeeded  by 
Memory  is  not  a  whim  or  an  accident,  but  a 
psychical  evolution. 

Too  often  has  its  treatment  been  capricious,  it 
has  been  picked  up  anywhere  and  dropped  any- 
where, at  the  mercy  of  the  expounder,  who  has 
recognized  no  law  and  felt  no  inner  ordering 
principle  in  the  movement  of  his  own  Ego. 

All  of  which  simply  declares  that  the  apper- 
ceptive act  itself  must  apperceive  Apperception  ; 
the  Ego  is  not  to  stand  outside  of  its  own  activity, 
and  glibly  talk  of  the  same  as  something  wholly 
different  from  itself.  The  height,  therefore,  of 
Apperception  is  rightly  to  apperceive  Appercep- 
tion. 

3.  The  relation  of  Apperception  to  Pedagogy 
has  been  already  mentioned,  and  may  be  here 
looked  at  for  a  moment.  It  is  not  the  Ego 
alone  but  the  acquired  content  of  the  Ego  also 
which  integrates  the  given  object  ,•  it  is  knowl- 
edge which  assimilates  knowledge;  it  is  the 
intellectual  capital  already  won  which  chiefly 
wins  other  capital.  The  act  of  learning  is 
essentially  an  act  of  Apperception  ;  the  child, 
through  its  acquired  knowledge,  acquires  the 
new  knowledge. 

The. question  then  rises,  what  knowledge  best 


APPEB  CEP  TION.  213 

apperceives  knowledge?  What  shall  be  the  true 
order  of  imparting  instruction  to  the  pupil  V 
The  school  curriculum  thus  becomes  of  great 
importance.  The  studies  of  one  day,  month  or 
year  must  be  so  chosen,  arranged  and  taught 
that  they  are  the  best  apperceptive  preparation 
for  the  studies  of  the  next  day,  month  or  year. 
Thus  education  begins  to  base  itself  practically 
upon  the  fundamental  psychological  process  of 
learning.  Apperception  Ulone,  however,  cannot 
tell  what  studies  are  to  go  into  the  curriculum, 
though  it  has  much  to  say  about  the  order  and 
manner  of  instruction. 

4.  The  relation  of  Apperception  to  the  doc- 
trine of  Association  has  been  already  touched 
upon,  and  will  again  be  considered  under  Mem- 
ory. Here,  however,  we  may  request  the  reader 
to  note  that  what  we  have  called  Simple  Integra- 
tion is  the  primal  phase  of  As.'^ociation  ;  the  Ego 
with  its  content  integrates  or  associates  the 
sensuous  object  spatially  and  temporally,  which 
is  the  foundation  of  the  so-called  Law  of  Con- 
tiguity in  Space  and  Time.  An  integration  also 
takes  place  when  the  object  resembles  some 
previous  content  of  the  Ego — Association  by 
Resemblance.  The  fact  now  to  be  noticed  is 
that  the  Ego  spontaneously  takes  up  the  external 
world,  and  makes  the  same  coalesce  with  itself. 
Hereafter  the  Ego  will  be  equally  ready  to  break 
this  coalescence  and    to  separate  the  associated 


214       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

object  from  itself.  Both  activities,  as  often 
seen  already,  are  inherent  in  the  Ego,  constitut- 
ing phases  of  its  complete  process. 

5.  At  this  point,  then,  the  sense-world  comes 
to  an  end,  as  far  as  it  is  presented  immediately. 
The  particular  external  object  has  been  made 
internal,  and  so  has  reached  its  true  destiny. 
But  not  only  the  single  object,  but  the  totality  of 
the  sense-world  in  a  degree  is  transmuted  into 
the  Ego.  We  may  use  a  metaphorical  expres- 
sion and  say  that  the  percept  is  now  laid  away  in 
the  storehouse  of  the  mind,  and  there  shares  in 
the  ideality  of  the  Ego  ;  its  reality  has  vanished, 
the  non-Ego  has  been  taken  up  and  identified 
with  the  Ego ;  the  object  is  now  made  a  participant 
in  the  Self,  is  endowed,  so  to  speak,  with  self- 
hood, no  longer  being  externally  present,  no 
longer  coming  to  the  mind  through  the  senses, 
but  through  the  mind  itself.  Moreover,  the 
object  is  no  longer  in  an  external  Space  and 
Time,  but  these  have  become  internal  with  it, 
and  it  is  now  in  its  own  Space  and  Time. 

Manifestly  we  here  behold  the  starting-point 
of  a  new  realm,  the  external  object  is  internal- 
ized; what  shall  we  call  it  now?  It  is  the  mind's 
copy  of  the  object,  or  rather  the  object  as  men- 
tal ;  it  is  the  image.  This  imaire  is  itself  to  be 
taken  up  by  the  Ego,  not  from  the  outer  world, 
but  from  the  inner,  not  throuf^h  the  senses  but 
through  the  Ego  itself,  and  is  to  obtain  a  second 


APPERCEPTION.  2 1 5 

presentation,  which  has  been  often  called  a  re- 
presentation. The  Ego  therein  perceives  the 
object  within,  the  outer  object  having  been  over- 
mude  into  the  semblance  of  itself.  What  has 
the  object  lost?  Its  reality,  its  externality,  its 
material  fullness,  and  specially  its  independ- 
ence. It  is  now  correlated,  it  has  taken  its  place 
in  an  order,  possibly  in  the  universal  order, 
if  the  Eijo  concerned  is  able  to  construe  the 
same.  Such  is  the  ideality  of  the  object,  for  in 
Sense-perception  the  Ego  is  ideal,  but  in  Repre- 
sentation the  object  also  is  ideal,  is  Image. 

Retrospect  of  Sense-perception. 

The  student  has  now  before  him  the  entire 
sweep  of  Sense-perception  in  its  threefold  move- 
ment—  Sensation,  Perception,  and  Appercep- 
tion. Each  of  these  has  again  subdivided  itself, 
not  externally  and  capriciously,  but  internally 
and  organically.  Thus  division  has  manifested 
itself  in  sufficient  abundance;  but  at  the  same 
time  there  has  always  been  the  return  out  of 
division  through  the  unifying  act  of  the  Psycho- 
sis. The  unity  of  the  mind  has  been  vindicated 
(if  we  have  succeeded  in  winning  our  point)  to 
be  not  a  dead,  blank  identity,  not  a  mere  nega- 
tive unity  which  negates  difference  and  then  ends 
itself  in  such  negation,  but  a  living,  yea  a  think- 
ing unity  which  is  the  process  of  the  Ego  itself. 


216        PSYCHOLOGY  AND   THE  PSYCHOSIS. 

1.  The  first  fact,  accordingly,  in  this  brief 
review  is  the  Psychosis  of  Sense-perception, 
whereby  the  latter  is  seen  to  be  one  act  of  one 
mind,  specializing  itself,  yet  just  therein  going 
along  with  itself  and  remaining  itself. 

The  three  stages  —  Sensation,  Perception, 
Apperception  —  are  the  three  stages  of  the  Ego 
in  its  process  of  internalizing  the  object ;  Sensa- 
tion is  the  immediate.  Perception  is  the  divisive, 
Apperception  is  the  unitary  stage.  But  these 
designations  are  not  the  Psychosis  by  any  means, 
though  they  be  the  preparation  for  it;  they  still 
leave  the  mind  of  the  learner  in  a  state  of  sepa- 
ration, division,  analysis,  helplessly  floundering 
in  the  trammels  of  nomenclature,  out  of  which 
the  Psychosis  must  rescue  him.  This  rescue 
comes  when  the  Ego  beholds  itself  as  the  inher- 
ent  process  of  these  three  stages,  and  thus  knows 
itself  not  merely  as  their  abstract  unity  but  as 
the  concrete  act  of  their  unification.  The  Ego 
of  the  learner  must  recognize  itself  as  the  living 
center  of  knowledge  before  it  can  know  with  any 
degree  of  completeness.  The  Ego  thus  identi- 
fying the  Ego  as  the  process  of  Sense-perception 
is  the  Psychosis  of  the  latter. 

Nor  must  we  omit  to  notice  in  this  retrospect 
that  each  of  the  three  stages  above  mentioned 
(Sensation,  Perception,  and  Apperception)  is 
itself  a  total  act  of  the  Ego,  and  thus  manifests 
by     itself      the     Psychosis.     Indeed,    however 


APPERCEPTION.  217 

minute  the  act  of  the  Ego,  it  is  the  whole  Ego 
which  acts,  whereby  the  Psychosis  again  is 
shown.  The  unifying  principle  of  mind  must 
reveal  itself  in  the  smallest  act  of  mind,  just  as 
the  unifying  principle  of  matter  (itself  therein  a 
reflection  of  mind)  reveals  itself  in  the  smallest 
microscopic  speck  of  dust  through  gravity.  It  is 
a  most  important  (though  neglected)  part  of 
psychology  to  set  forth  this  vital  oneness  of 
mind,  which  is  the  counterpart  and  the  antidote 
to  the  ordinary  psychical  vivisection,  life-endan- 
gering if  not  life-destroying,  which  has  the  habit 
of  slashing  into  the  mental  organism  pretty  much 
anywhere,  and  leaving  the  dissevered  fragments 
scattered  about  the  dissecting  room.  Un- 
doubtedly we  must  have  division,  dissection, 
and  even  amputation;  but  we  c;in  also  have  the 
healing  (whole-making)  restorative  power  of 
the  Psychosis. 

To  carry  this  retrospect  into  some  further 
detail,  let  us  fully  make  our  own  the  fact  that 
Sensation  is  a  Psychosis,  is  the  total  move- 
ment of  the  Ego,  yet  in  a  special  form ;  that 
the  Ego  in  Sensation  first  takes  up  immediately 
the  molecular  movement  of  the  Senses,  then 
separates  itself  from  the  same,'  othering  and 
nescatino;  it,  and  finallv  restores  and  re-creates 
the  sensuous  object  which  started  the  molecuhir 
movement,  thus  manifesting  the  com[)lete  activity 
of  itself.     In  like  manner  the  Ego  in  Perception 


218       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

though  in  its  divisive  stage  specially,  shows  its 
total  movement  through  the  three  stages  of  Im- 
pression,  Attention,  and  Retention.  The  same 
holds  true  of  Appercei^tion,  of  which  we  have 
just  given  an  exposition.  All  these  stages  are 
capable  of  still  further  specialization  and  divi- 
sion, which,  however,  must  be  again  made  whole 
and  restored  to  the  psychical  totality  through  the 
Psychosis. 

At  this  point  it  becomes  plain  that  we  can 
forecast  the  future  movement  of  psychology. 
If  we  have  found  its  law  or  its  universal  method, 
we  can  in  a  general  way  know  what  is  to  be  as 
well  as  what  has  been.  We  can,  and  must,  to  a 
degree,  create  its  process;  indeed  we  shall  find 
that  to  think  is  to  re-create  the  process  of  the 
Ego  in  the  object.  This  process  we  can  know 
and  foreknow,  being  the  most  intimate  fact  of 
ourselves;  thus  we  get  a  double  relief :  our  inner 
world  is  freed  from  caprice,  and  our  outer  world 
from  chaos.  The  Ego  is,  in  its  true  reality,  the 
order  and  the  orderer;  but  it  bears  within  itself 
the  possibility  of  being  disorder  and  the  dis- 
orderer.  It  can  insist  on  remaining  in  separation, 
discord,  negation;  but  its  supreme  function  is  the 
Psychosis,  which  is  always  the  return  and  the 
restoration. 

2.  The  second  point  which  may  be  here 
emphasized  is  the  genetic  procedure  of  psychol- 
ogy.    This  naturally  follows  from  the  foregoing 


APPERCEPTION.  219 

movement  of  the  Ego,  whose  stages  are  unfohled 
one  out  of  the  other,  the  whole  being  connected 
by  an  inner  process.  It  is  the  fundamental 
nature  of  the  E<2:o  or  the  Self  to  be  creative  or 
Self-unfolding;  this  fact  of  it  is  always  to  be 
shown  in  the  development  of  its  science.  For 
example,  in  Sense-perception  the  three  stages 
are  not  to  be  caught  up  at  any  place,  defined 
formally,  and  then  dropped  out  of  sight;  thus 
the  Ego  becomes  the  victim  of  its  own  divisive 
energy.  The  inner  genetic  act  which  passes,  like 
an  electric  spark,  from  one  separated  part  to 
another,  must  be  made  to  manifest  itself,  since 
it  is  the  vital  link  of  connection.  Again  the 
formula  fixed  in  words  must  be  transcended,  since 
the  genetic  act  of  the  Ego  is  not  a  formula, 
which,  however,  is  necessary  to  provoke  it  into 
realizing  itself. 

3.  The  annulment  which  the  extended  object 
has  to  undergo  before  it  can  become  a  percept  is 
usually  a  point  of  some  difficulty  in  Sense-per- 
ception. The  spatial  extension  of  the  object  is 
at  the  start  annulled  by  the  senses,  for  the 
extended  thing  cannot  enter  the  corporeal  organ- 
ism immediately  without  destroying  the  same. 
If  our  physical  body  does  not  negate  the  material 
object  in  sensing  it,  the  material  object  will 
negate  our  physical  body.  This  knife  easily 
enters  my  eye  when  spatially  annulled;  without 
such  annulment  its  entrance  would  destroy    my 


220       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

eye.  The  senses  of  the  corporeal  system  thus 
negate  or  annul  the  extension  of  the  object,  and 
in  this  annulled  condition  transmit  it  to  the  cen- 
tral orjran  through  which  the  Ego  is  stimulated. 

But  the  Ego,  or  the  psychical  activity,  repro- 
duces the  object  as  extended,  and  projects  it  as 
real  into  the  external  world.  That  is,  the  Ego 
annuls  the  animlment  and  restores  the  external 
form,  recreating  the  object  after  its  annulment 
through  the  senses. 

Herein  we  may  note  a  characteristic  of  the 
Ego.  It  is  inherently  not  negative,  but  the 
negation  of  the  negative,  and  thereby  positive. 
The  Ego  throughout  Sense-perception  has  to 
annul  the  annulment  of  the  object,  and  to  posit 
the  same  anew  ;  only  thus  can  it  know  exter- 
nality. This  is  the  same  fact  which  we  have 
seen  in  the  process  of  the  Ego :  it  has  to  over- 
come the  stage  of  difference,  division,  negation, 
and  thus  attain  its  true  unity.  The  object  as 
merely  external  is  non-Ego;  this  is  what  must  be 
annulled  in  the  act  of  Sense-perception,  which  is 
the  Ego  negating  the  non-Ego,  whereby  the 
object  is  internalized  and  reproduced. 

To  the  student  of  thought  it  may  be  worth 
while  to  mention  that  the  characteristic  of  the 
Ego  above  described  is  what  some  philosophers 
have  called  its  "  negativity."  That  is,  the  Ego 
takes  up  the  negative,  but  takes  it  up  in  order 
to  negate  it  and  thereby  to  become  positive.     In 


apperception:  221 

this  universe  of  ours  the  great  positive  fact  is  the 
Ego  (human  and  divine),  since  it  gets  to  be 
only  through  the  negation  of  a  negative.  So 
the  '*  negativity  of  the  Ego  "  is  more  deeply  a 
positivity. 

4.  The  question  may  be  asked,  what  Ego, 
whose  Ego  is  this  to  which  appeal  is  so  often 
made  in  psychology?  Primarily,  it  is  your  own 
particular  Ego  which  is  now  thinking  and  acting, 
the  Eiro  of  the  individual,  whose  characteristic  is 
to  know  itself,  to  be  self-conscious.  In  the  sec- 
ond place,  it  is  tlie  Ego  of  your  neighbor,  which 
your  Ego  recognizes  to  be  like  itself,  fully  en- 
dowed with  self-consciousness.  Thus  you  and  he 
are  one,  yet  two,  and  many.  In  the  third  place, 
the  Ego  of  psychology  is  the  universal  Ego,  the 
common  element  in  all  Egos,  yours,  mine,  and 
the  rest;  so  that  we  recognize  the  psychical 
process  as  our  own  in  particular,  and  everybody's 
in  general.  Idiosyncrasies,  illusions,  maladies, 
insanities  form  important  by-paths  in  the  science 
of  the  Ego,  but  the  present  book  intends  to  sur- 
vey only  the  highway  along  which  travels  the 
universal  human  soul  in  its  career  of  development. 


CHAPTER  SECOND.— REPRESENTATION. 

The  result  of  Sense-perception  is  that  the  ex- 
ternal object  has  been  internalized,  and  has  been 
brought  into  implicit,  unconscious  unity  with  the 
Ego.  The  next  great  step  is  that  this  internalized 
object  is  made  explicit,  and  rises  distinctly  into  the 
field  of  consciousness;  it  becomes  object,  though 
still  internal. 

The  Ego  separates  itself  from  its  own  ideated 
content,  reproduces  the  same,  which  it  holds  up 
before  itself,  and  calls  the  Image.  The  Ego, 
having  translated  the  outer  object  into  percept, 
now  translates  the  percept  back  again  into  the 
object,  which,  however,  remains  internal,  being 
the  Image  aforesaid.  This  is  the  second  great 
Sphere  of  the  Intellect,  the  separation,  which 
deals  with  the  explicit  Image  in  all  its  mani- 
festations, and  is  called  Representation.  It  rep- 
(222) 


BEPBESENTATION.  223 

resents  the  object  in  the  new  form  of  Image, 
which  is  now  the  central  fact  of  the  mental 
process. 

The  Image  has  been  present  in  Sense-percep- 
tion, but  we  have  paid  no  attention  to  it,  inas- 
much as  we  were  always  looking  at  the  sensuous 
object  and  were  watching  its  develoi)ment  through 
the  Ego.  No  difference  between  image  and 
object  entered  the  mind  distinctly,  they  were 
one  and  unconscious  throughout  Sensation,  Per- 
ception and  Apperception,  which  were  the 
process  of  unifying  the  external  object  with 
the  Ego. 

But  in  Representation  the  object  is  presented 
a  second  time,  not  by  mere  repetition,  but  in  a 
new  form,  taken  by  the  Ego  from  the  Ego,  and 
known  as  its  own.  Now  the  difference  between 
image  and  object  is  posited,  is  the  central  conscious 
fact,  controlling  the  whole  sphere  of  Represen- 
tation. Thus  the  second  stage  of  the  Ego,  that  of 
separation,  is  here  emphasized,  but  of  course  we 
must  carefully  observe  what  is  separated.  Note 
accordingly,  again,  that  the  thing  which  is  now 
separated  is  object  still,  but  the  object  which 
has  been  ideated  with  the  Ego  previously,  and 
then  removed  and  held  up  by  itself.  Such  an 
object  is  internal,  ideal;  yet  a  copy  of  the  real 
object,  at  first  a  mental  portrait  of  the  reality. 

The  Image  is,  therefore,  the  new  object  in 
the    world   of    Representation,  as    the    material 


224       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

thing  was  the  object  in  the  world  of  Presen- 
tation. The  Image  is  not  given  to  the  Ego 
from  without,  but  taken  out  of  the  Eso  from 
within  ;  this  calling  forth  the  separation  of  the 
internalized  object  is  the  first  stage  of  Repre- 
sentation, whose  whole  process  takes  place  in 
the  mind.  In  Sense-perception  the  object  was 
furnished  from  the  outer  world ;  in  Representa- 
tion the  Ego  furnishes  the  object ;  I  reproduce 
it  out  of  myself.  The  tree  which  I  see  before 
me  is  a  percept ;  but  when  I  separate  this  per- 
cept, and  look  at  it  within  and  not  at  the  tree 
without,  I  have  the  Image  before  me.  Similar 
to  the  original  it  is  undoubtedly,  but  also  dis- 
similar; the  external  realm  has  been  internal- 
ized and  made  my  own. 

The  Image  is  the  Ego's,  and  is  next  to  go 
through  the  process  of  the  Ego;  thereby  it  is  to 
become  more  deeply  identitied  with  the  Ego. 
It  will  untold  from  being  the  mere  external  copy 
of  the  object  to  being  filled  with  the  content  of 
the  Ego  in  the  Symbol,  when  it  will  pass  over 
into  Thought. 

The  Ego  in  Representation  is,  therefore,  repro- 
ductive, reproducing  the  Imago,  which  was  pre- 
viously implicit.  But  the  Ego  in  Sensation  was 
also  reproductive;  that  is,  it  had  to  reproduce 
the  sensuous  object  before  it  could  experience  a 
sensation.  It  has  already  been  noted  that  when 
I  see  a    house  and    take  it  up   into  my  Ego,  I 


BEPBESENTATION.  225 

annul  ils  extension,  its  geometrical   figure,   and 
then  re-create  it  and  project  it  out  of  me,  trans- 
forming the  external  object  into  the  product  of 
my  own  activity.     In  Representation,  however, 
the  Ego  reproduces  the  Image,  that  is,  repro- 
duces the  reproduction  of  the   object  in  Sensa- 
tion,   the    sensuous    object    not    being    present, 
though  reproduced.     Now  the  object  is  the  Ego's 
own,  being  made  by  it  or  made  over  by  it,  and 
hence  is  the  ideal  copy,  picture  or  mental  like- 
ness of  the  external  thing.     In  like  manner  Per- 
ception  and    Apperception    are    stages    in    the 
unfolding  of  the  object  present  yet  reproduced 
by   the   Ego.     Representation  is,  however,  the 
reproduction  of  the  Image,  that  is,  the  repro- 
duction of    the   reproduction    of    the    sensuous 
object,  as  given  by  the  Ego  in  Sense-perception. 
The  first  reproduction  of  the  object  is  that  of 
Sense-perception,  the  second    is  that  of  Repre- 
sentation.    Now  it    is   to  be  observed  that  this 
second  reproduction  involves  the  entire  corporeal 
machinery  of  Sensation,  the  bodily  organism  is 
moved  from  within  by  the  Ego,  which  becomes 
the  stimulus  instead  of  the  external  object  and 
starts  the  neural  molecular  movement.     When  I 
recall  the  image  of  a  house  which  I  have  seen, 
the   retina   is   stimulated  and    acts    in  response 
quite  as  if  the  object  itself  were  present.     The 
Ego  takes  the  phice  of  the  external  visible  thing, 
and  of   the  waves  of  light  coming  from  it;   the 

15 


226       PSYCHOLOGY  AND   TEE  PSYCHOSIS. 

Ego  is  the  excitation  from  within,  and  not  from 
without,  as  in  Sense-perception.  In  order  the 
better  to  call  up  the  image,  I  shut  my  eyes,  I 
exclude  light  and  all  externality  ;  the  mean  factor 
of  Sensation,  my  nervous  organism,  is  under  the 
control  of  my  Ego,  and  I  stimulate  the  nerve- 
ends,  thus  reproducing  the  entire  organic  process. 
So,  in  Representation,  the  Ego  is  the  whole 
cycle,  stimulus  and  all;  this  cycle  includes  not 
simply  the  mean  factor  of  Sensation  but  its 
external  factor  also,  under  the  form  of  image. 

We  have  already  noticed  that  the  Ego  must 
reproduce  or  recreate  the  outer  object  in  order  to 
sense  it,  annulling  its  external  shape  as  extended, 
and  then  projecting  it  anew  as  real.  Only  in 
this  way  can  the  Ego  grasp  any  reality.  The 
bullet  before  me  cannot  enter  my  brain  directly  ; 
or,  if  it  does,  I  am  a  dead  man,  and  shall  not  be 
able  to  see  it  or  anything  else.  But  I  now  see 
it,  I  reduce  its  extension  to  the  zero-point,  I  annul 
it  as  external,  make  it  internal,  then  project  it  or 
reproduce  it  as  object.  That  is,  my  Ego  must 
ideally  undo  it  and  make  it  over  again  in  order 
to  possess  it  even  as  a  percept  present  to  the 
senses.  Here  lies  the  reason  why  the  Ego  can . 
recall  or  reproduce  this  bullet  as  an  Image ;  it 
has  created  the  same  in  the  act  of  Perception, 
and  now  in  Representation  reproduces  that  re- 
production. The  sensuous  object  having  become 
the  Ego's  own  through  the  latter's  creative  act, 


BEPBESENTATION.  227 

is  separated,  individualized,  tield  up  by  itself  as 
Image.  Such  is  the  specially  separative  work  of 
the  Ego  in  the  present  sphere  of  Representation. 
The  Ego  in  Sense-perception  has  to  create  the 
external  world  in  order  to  perceive  it ;  then  it 
separates  from  itself  (or  reproduces)  this  created 
external  world  of  its  own,  and  this  is  the  realm 
of  the  Image. 

The  present  sphere  of  Representation  lies 
between  perceiving  the  real  object  and  thinking 
the  pure  thought;  it  is  thus  the  intermediate 
sphere  of  Intellect,  which,  however,  not  only 
lies  between  the  two  given  extremes  but  mediates 
the«Q.  Through  the  Image  the  sensuous  object 
moves  into  Thought  by  means  of  the  activity  of 
the  Ego,  which  finally  thinks  the  object,  after 
sensing  it  and  imaging  it. 

The  sphere  of  Representation  will  continue  as 
lono"  as  the  Ego  stands  in  relation  to  its  mental 
copies,  to  its  images  of  the  external  world. 
Herein  we  see  the  separation  which  is  the  char- 
acteristic of  this  sphere ;  the  Ego  is  divided 
into  itself  and  the  copy,  which  dualism  is  what 
it  is  seeking  to  overcome.  The  Image  is  still 
different  from  the  Ego,  being  taken  from  the 
external  object,  and  bearing  its  likeness.  The 
dualism  just  mentioned  is  not  overcome  till  the 
Image  transcends  its  limits  and  passes  into 
Thought.  This  transition  is  necessary,  inas- 
much   as    the    Ego,   being    more    than    Image, 


228       PSYCHOLOGY  AND   THE  PSYCHOSIS. 


beino;  indeed  Imase-maker  and  master  over 
the  limit  and  all  difference,  can  not  be  ade- 
quately represented  by  the  Image,  bat  must 
be  expressed  by  something  which  transcends  the 
same  and  thus  corresponds  with  itself.  Such  is 
our  glimpse  in  advance  over  into  the  realm  of 
Thought,  which  is  the  third  stage  of  Intellect. 

It  was  said  that  in  Representation  the  Ego  was 
in  its  second  stage,  that  of  difference,  separa- 
tion, dualism.  But  in  Sense-perception  there 
were  also  repeated  cases  of  this  same  second 
stage  ;  the  student  is,  therefore,  to  note  carefully 
the  distinctive  act  of  the  present  separation, 
which  is  that  the  Ego  separates  the  ideated 
object  from  itself  and  holds  the  same  before 
itself  as  Image.  Herein,  then,  we  see  the  divis- 
ion in  its  special  form,  but  we  must  see  more, 
namely  the  Psychosis  which  underlies  this  move- 
ment, and  which  is  the  universal  psychical  act 
ever  present  in  the  manifestations  of  the  Ego. 
Thus  the  separation  just  given  is  not  an  isolated, 
or  a  capricious  distinction,  not  a  disunited  fac- 
ulty of  mind,  but  is  an  integral  element  in  the 
total  process  of  the  Ego. 

The  movement  of  Representation  passes 
through  the  following  stages:  — 

I.  Memory  —  the  Image  as  copy  of  the  exter- 
nal object  is  separated  and  identified,  or  is  re- 
called and  recognized. 

II.  Imagination  —  the    Image    as   Symbol,    in 


repbesentation:  229 

which  the  Image  is  separated  into  Form  and 
Meaning,  through  whose  process  with  each  other 
the  Meaning  moves  more  and  more  into  posses- 
sion of  the  Form,  showing  the  various  stages  of 
Symbolism,  and  creating  a  world  of  Symbols. 

III.  Memorization  —  this  world  of  Symbols 
having  been  created  and  externalized  into  objects, 
must  be  internalized  by  the  Ego,  whose  destiny 
is  to  dwell  in  such  a  world.  This  last  stajre  we 
might  also  call  Symbolic  or  Apperceptive 
Memory. 

Thus  the  image  never  vanishes  in  Representa- 
tion ;  it  corresponds  to  the  sensuous  object  in 
Presentation  or  Sense-perception.  For  this  rea- 
son the  whole  representative  sphere  might  be 
called  Imagination  (the  sphere  of  Image),  were 
not  the  usage  of  the  word  too  deeply  fixed  to 
indicate  the  entire  second  stage  of  Intellect.  So 
we  limit  the  word  to  the  symbol-making  power. 

Through  the  Image  man  begins  to  create  a  new 
world  for  himself,  of  course  out  of  existino- 
materials.  External  nature  may  be  looked  upon 
as  God's  imagery  or  the  Divine  Act  of  Represen- 
tation. What  He  makes  as  object  unto  Himself, 
becomes  the  real  object.  But  the  human  Ego 
must  first  take  up  this  real  object,  internalize  it, 
unite  it  with  Self  through  Sense-perception. 
Then  in  Representation  this  Ego  must  separate 
it  from  itself,  and  project  it  as  the  new  ideal 
object   or   Image.     Still   further,  the  Ego  pro- 


230       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

ceeds  to  transform  the  Image,  fills  the  same 
with  its  own  meaning,  and  thereby  calls  forth 
the  world  of  Symbols.  Finally  this  symbolic 
world  must  be  internalized  anew  by  every  Ego 
entering  it ;  every  child  has  to  master  for  itself 
the  Symbols  made  by  its  race.  Such  is  the 
complete  sweep  of  the  Ego  in  Representation, 
whereof  the  more  essential  details  will  now  be 
given. 

Before  starting,  however,  we  shall  once  more 
call  before  us  the  Image  (the  central  fact  of  the 
present  sphere)  as  generated  out  of  Sense- per- 
ception by  the  act  of  the  Ego  in  its  separative 
stage.  The  Image  is  the  ideated  object  of  Sense- 
perception,  as  separated  in  the  first  place  from 
its  immediate  unity  with  the  Ego,  as  separated  in 
the  second  place  from  its  immediate  unity  with 
the  sensuous  thing  of  which  it  is  the  copy,  as 
separated  in  the  third  place  from  the  stream  of 
imagery  (corresponding  in  this  inner  world  to  the 
stream  of  sensation  in  the  outer)  and  thereby 
individualized  into  a  distinct  Image.  All  this  is 
the  work  of  the  Ego,  essentially  a  work  of  re- 
creation ;  we  may  deem  it  a  reconstruction  of  an 
inner  temple  of  mind  from  the  materials  given 
by  an  external  sense-world. 


SECTION  FIBST.— MEMORY. 

The  act  of  Memory,  in  its  most  general  form, 
is  the  present  reproduction  of  a  past  percept. 
There  must  have  been  the  previous  Sense-per- 
ception, which  is  now  reproduced  by  the  Ego 
and  identified  as  its  own.  Such  a  percept  be- 
comes the  Image,  which  in  Memory  is  simply 
dealt  with  as  the  copy  of  the  external  object, 
and  is  not  elaborated  within  itself  into  a  Symbol 
or  sign. 

Leaving  out  the  stimulus  to  Memory,  which 
will  be  considered  later,  we  observe  in  its  total 
act  three  stages.  First  is  the  Ego  separating 
from  itself  the  Image,  and  holding  the  same 
apart  from  itself  (that  is,  from  the  Ego)  as 
something  distinct,  something  individual.  Second 
is  the  Ego  projecting  this  disengaged  Image  into 
past  time  as  a  former  experience  or  activity  of 

(231) 


232      PSYCHOLOGY  AND   THE  PSYCHOSIS. 

the  Self,  which  is  also  active  in  the  present. 
Here  is  the  separation  of  the  Ego  into  Then  and 
Now;  it  was  active  then  and  it  is  active 
now;  it  divides  itself,  as  it  were,  into  two 
activities.  Third  is  the  Ego  unitino;  both ;  it 
recognizes  itself  to  be  one  and  the  same  in  both, 
and  so  identifies  in  a  single  process  past  and 
present.  Thus  the  Ego  knows  itself  as  having 
persistence  through  Time,  and  performs  the 
Psychosis  of  Memory  by  dividing  itself  into 
Then  and  Now,  and  unifying  the  twofold  element 
into  its  own  activity. 

I  meet  to-day  a  gentleman  on  the  street,  to 
whom  I  was  presented  yesterday ;  I  remember 
him.  I  must  have  seen  him  before  in  order  to 
remember  him,  and  I  must  now  have  some  stim- 
ulus, which  is  the  meeting  him,  in  order  to  start 
the  act  of  memory.  What  is  the  process  which 
takes  place  rapidly  in  my  mind?  I  first  separate 
the  Image  of  that  former  occurrence,  which  is 
ideated  within  my  Ego;  next,  I  must  at  this 
moment  project  the  same  Image  into  yester- 
day or  into  some  past  time,  when  the  percept 
was  received;  finally  I  recognize  myself  to 
be  the  same  person  then  and  now,  and  therein 
identify  my  past  and  present  activities,  whose 
respective  contents  are  the  Image  and  the  object. 
The  spectre  of  the  former  gentleman  blends  with 
the  real  gentleman  before  me;  I  recognize  him, 
whereof  the  outward  sign  is  that  I  salute  him  and 


MEMORY.  233 

may  also  call  him  byname.  But  I  had  torecognize 
myself  before  I  could  recognize  the  gentleman  ;  I 
had  to  know  myself  as  one  and  the  same  in  the 
Then  and  the  Now,  before  1  could  unite  Image  and 
object,  or  connect  a  past  experience  with  a  pres- 
sent  one.  No  doubt  all  this  may  go  on  very 
rapidly,  but  at  times  it  can  be  slow,  indeed  I 
may  be  unable  to  make  the  identification.  The 
complete  Psychosis,  however,  must  be  made  if 
there  be  an  act  of  memory. 

We  have  already  seen  in  Sense-perception  how 
the  Ego  comes  upon  the  Time-limit  of  the  object, 
and  masters  it  through  an  act  of  Attention,  which 
holds  the  perceived  object  fast  and  makes  it  per- 
sist through  temporal  succession,  for  a  while  at 
least.  But  the  Ego  in  Memory  carries  the 
mastery  much  farther ;  what  has  disappeared,  it 
calls  back  to  existence  ;  what  has  been  lost  in 
Time,  it  restores  to  Time,  and  thus  anew  con- 
quers the  Vanishing.  The  dead  are  resurrected 
in  Memory  ;  even  the  external  world  having  been 
once  ideated  by  the  Ego,  is  everlasting ;  or  if  it 
passes  away,  it  can  again  be  called  forth  by  the 
creative  fiat.  All  past  is  present  through  Mem- 
ory, and  man  lives  in  the  eternal  presence  of  his 
own  total  Self.  Memory  is  what  causes  the  soul 
to  endure  through  all  change,  and  makes  the  life 
of  man  a  Whole  and  not  a  temporary  fragment. 
In  Memory  there  is,  accordingly,  a  most  power- 
ful, indeed  an  overwhelming  suggestion,  which  is 


234       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

that  the  Ego  persists  through  all  duration;  Mem- 
ory is  the  mind's  strong  intimation  of  its  own 
immortahty. 

Observe,  then,  that  Memory  makes  the  Van- 
ishing vanish,  and  is  therein  the  primordial 
negation  of  the  Negative  which  is  Time,  the 
all-destroying,  all-swallowing  monster  of  the 
Universe,  figured  in  the  Mythus  of  the  ancient 
Greeks  under  the  name  and  deeds  of  Kronus, 
who  was  in  the  habit  of  devouring  his  children. 
But  Time  has  to  take  his  own  medicine,  which  is 
properly  administered  by  Memory,  whereat  he 
vomits  up  again  everything  that  he  has  swal- 
lowed, sending  forth  past  into  present  —  a  fact 
which  is  also  hinted  in  the  same  old  Mythus. 

The  Image  or  the  mental  copy  of  the  object  is 
preserved  by  the  Ego  unconsciously  in  Sense- 
perception,  is  fused  into  the  simple  unity  of  the 
Ego  with  itself,  in  which  the  conscious  differ- 
ence vanishes.  The  Image  is  not  laid  away  in 
some  brain-cell  or  nerve-fibre,  or  in  any  par- 
ticular place  ;  the  Ego  is  just  the  inwardizing 
and  idealization  of  all  locality  and  particularity ; 
it  has  its  own  Space  and  Time.  Even  though 
the  Image  should  lie  in  some  central  tract,  the 
questions  still  remains,  How  can  the  Ego  pick  it 
up?  Here  physiological  psychology  finds  its 
chief  difficulty  in  accounting  for  Memory;  it 
seizes  the  mind  as  local  and  particular,  not  as 
ideal    and    non-material,    and    so    attributes    to 


MEMORY.  235 

Memory  the  characteristics  of  matter,  o5  which 
it  is  just  the  negation.  We  can  hardly  think  of 
an  act  of  Memory  as  "habit  woriiing  in  the 
nerve-centers,"  unless  this  habit  be  the  Ego 
itself. 

In  Apperception  we  saw  the  Ego  making  the 
external  object  internal,  and  ordering  the  same 
through  itself  and  its  content.  But  in  Memory 
the  process  is  reversed ;  the  Ego  makes  this 
internalized  content  external  again,  yet  not  as 
before,  but  as  ideal ;  the  sensuous  object  is  re- 
called and  recognized  as  Image.  Thus  Memory 
is,  from  this  point  of  view,  the  opposite  of  Apper- 
ception, and  springs  from  the  reverse  act  of 
Association.  We  have  already  directed  atten- 
tion to  the  fact  that  the  so-called  Laws  of 
Association  move  in  opposite  ways:  the}''  inte- 
grate (or  associate)  in  Apperception,  and  they 
separate  (or  dissociate)  in  Memory.  Still,  to  the 
latter  activity  the  name  of  Association  is  usually 
applried,  though  it  be  primarily  the  work  of  Dis- 
sociation. The  movement  is,  the  Image  is  dis- 
sociated from  the  apperceptive  Ego,  or  from  the 
storehouse  of  the  past,  and  is  associated  with  the 
recollective  Ego  or  with  the  object  in  the  Pres- 
ent. Both  acts,  however,  belong  together,  are 
parts  of  one  process  ;  there  can  be  no  Memory 
without  both  Dissociation  and  Association,  the 
separating  and  the  uniting;  that  is,  every  act  of 
Memory  must  be  seen  finally  as  the  Psychosis. 


236       PSYCHOLOGY  AN^D    THE  PSYCHOSIS. 

The  usage  of  the  word  Memory  is  by  no  means 
uniform  in  the  history  of  Psychology.  It  has 
often  been  employed  to  signify  Retention  as  well 
as  Recall,  but  the  two  are  really  opposite  pro- 
cesses. To  be  sure,  Memory  is  conditioned 
upon  Retention,  the  percept  must  have  been 
obtained  and  retained,  before  it  can  be  recalled. 
Still  the  act  of  Retention  pertains  emphatically 
to  Sense-perception,  and  not  to  Representation; 
the  sensuous  object  must  be  ideated  and  pre- 
served first,  then  its  Image  can  be  separated  by 
the  Ego. 

Some  psychologists  have  divided  Memory  into 
three  distinct  faculties,  and  called  them  the 
Conservative,  the  Reproductive,  and  the  Recog- 
nitive.  The  Conservative  faculty,  however, 
stands  for  the  work  of  Retention,  as  above 
noted:  the  Memory,  as  we  use  the  word,  does 
not  retain  but  recalls.  This  last  act  of  recalling 
the  object  is  named  the  Reproductive  faculty,  or 
the  act  of  resuscitating  the  unconscious  percept 
to  fresh  life  and  presence  in  the  Image.  The 
Recognitive  faculty  is  the  act  of  recognizing  the 
percept  as  the  Ego's  own  ;  having  been  acquired 
at  some  former  time  it  is  now  identified.  This 
division,  though  it  touches  valid  points,  must  be 
set  aside,  as  it  totally  lacks  the  Psychosis. 

We  have  observed  that  Memory,  as  a  factor 
in  the  entire  process  of  Representation,  deals 
with  the  Image  as  the  simple  copy  of  the  sensuous 


MEMORY.  237 

object,  which  copy  is  separated  from  its  ideated 
condition  by  the  Ego,  projected  into  past  time, 
and  recognized  in  the  present.  Now  this  pro- 
cess of  Memory  goes  through  the  various  stages 
of  development;  these  stages  furnish  the  true 
basis  for  the  divisions  of  Memory,  which  are 
three. 

I.  Spontaneous,  or  Involuntary  Memory ;  the 
immediate  separation  of  the  Image,  without  con- 
scious volition;  the  spontaneous  act  of  the  Ego, 
which,  being  difference  in  itself  as  well  as  unity, 
divides  the  Image  from  itself  through  its  own 
nature,  being  stimulated  from  without  or  from 
within.  Here  lies  primarily  the  work  of  Asso- 
ciation in  recalling. 

II.  Voluntary  or  Intentional  Memory ;  the 
separation  of  the  Image  is  now  intentional,  being 
done  by  the  Ego  through  its  own  will,  which 
wrests  the  Image,  by  force  as  it  were,  from 
its  perceptive  condition.  Herein  Volition,  not 
Association,  is  the  chief  power  in  recalling. 

in.  Systematic  Memory  ;  the  Image  is  sepa- 
rated or  recalled  by  means  of  a  system,  whose 
principle  is  in  general  to  unite  the  spontaneous 
and  the  voluntary  activities  of  Memory,  which 
union  is  the  common  basis  of  mnemonical  sys- 
tems. 

This  last  is  the  act  of  Redintegration,  which 
unites  the  two  previous  stages,  wherewith  the 
development  of  Meinory  is  brought  to  an  end. 


238       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

The  Image  has  had  everything  possible  done  for 
it,  when  the  Ego  sets  up  this  elaborate  machinery 
to  seize  it  and  to  tear  it  oat  of  its  state  of 
implicit  ideation.  The  reader  must  not  fail  to 
see  the  Psychosis  in  the  foregoing  movement  of 
Memory,  since  just  that  is  the  spiritual  life  of 
it,  as  well  as  its  integration  with  the  totality  of 
mind.  Still  further,  in  the  following  detailed 
exposition,  the  Psychosis  is  the  common  process 
in  every  form  of  Memory,  and  hence  is  its  con- 
necting principle  not  only  internally  with  itself, 
but  also  externally  with  all  Psychology. 

I.  Spontaneous  Memory. 

The  Esfo  disensrages  from  itself  the  Image  of 
the  former  event  or  thing  spontaneously^  follow- 
ing some  bent  or  tendency  of  its  own,  which  has 
been  called  into  activity  through  a  present  event 
or  thing. 

The  classic  instance  is  taken  from  Hobbes' 
Leviathan  (I.  3)  :  "  In  a  company  in  which  the 
conversation  turned  upon  the  late  civil  war, 
what  could  be  conceived  more  impertinent  than 
for  a  person  to  ask  abruptly,  what  was  the  value 
of  a  Roman  denarius?  On  a  little  reflection, 
however,  I  was  easily  able  to  trace  the  train  of 
thought  which  suggested  the  question ;  for  the 
original  subject  of  discourse  naturally  introduced 
the  King  (Charles  I.),  and  of  the  treachery  of 


MEMORY.  239 

those  who  surrendered  his  person  to  his  enemies; 
this  asain  introduced  the  treachery  of  Judas 
Iscariot,  and  the  sura  of  money  he  received  for 
his  reward." 

Here  an  event  of  the  present  disengages 
through  the  Ego  an  image  of  a  past  event  by 
means  of  the  similarity  of  the  two  events  in  the 
mind  the  person  indicated.  This  was  manifestly 
a  company  of  Royalists  ;  suppose  it  were  a  com- 
pany of  Puritans  conversing  of  the  same  occur- 
rence. The  association  would  have  been  just 
the  opposite.  The  mention  of  the  King  would 
not  have  recalled  Christ,  but  Judas  Iscariot  at 
the  start,  whose  fate  the  Puritan  Ego  would  have 
deemed  parallel  in  desert  to  that  of  the  traitor 
monarch,  though  the  one  executed  himself  and 
the  other  was  executed.  Note,  therefore  that 
the  native  and  acquired  tendencies  of  the  Ego  de- 
termine the  association  and  the  recall  of  the 
image,  though  the  external  object  or  event  is  the 
stimulus  of  its  activity. 

In  the  spontaneous  flow  of  images  one  after 
another,  the  Ego  seems  to  be  working  automati- 
cally; it  separates  image  after  image  from  its 
stores,  without  any  conscious  act  of  will.  Some 
phase  of  this  process  is  going  on  all  the  while, 
constituting  the  unconscious  background  of  the 
Ego's  activity ;  the  mind  is  always  linking  to- 
gether its  present  and  its  past  in  varied  propor- 
tions.    The    will    breaks    into    this    stream    of 


240       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

images  and  brings  forth  the  deed  ;  but  if  the  will 
lapse  for  a  certain  period  and  leave  the  Ego  to 
its  spontaneous  working,  we  have  the  phenomena 
of  day-dreaming  or  revery;  then  if  conscious- 
ness be  taken  away  by  sleep,  there  is  the  sport 
of  associating  imagery  known  as  the  dream ; 
finally  if  rationality  be  removed,  there  is  the 
irrational  play  of  association  in  the  form  hallu- 
cination and  insanity. 

Thus  there  is  in  Memory  an  inner  world  of 
images  always  rising  from  and  flowing  back 
to  the  Ego,  as  there  was  an  outer  world  of 
sensations  flowing  to  the  Ego  in  Sense-percep- 
tion. 

Spontaneous  Memory  is  the  field  of  Associa- 
tion, or  of  Integration  reversed.  As  Appercep- 
tion ordered  and  internalized  the  sensuous  object, 
bringing  it  into  ideal  implicit  unity  with  the 
Ego,  so  Memory  spontaneously  turns  about  the 
process,  and  makes  the  ideal  object  explicit,  free, 
separated,  yet  in  a  new  union  with  itself  through 
recognition. 

Here  again  in  Spontaneous  Memory  there  will 
be  a  fresh  movement  of  the  Ego  completing 
itself  in  three  stages. 

I.  J^irst  is  External  Association^  in  which  the 
external  object  comes  to  the  image  through  the 
Ego,  separates  this  image  from  its  storehouse 
and  unites  the  same  with  itself.  I  see  a  tree,  I 
recall  its  place  in   my   childhood  when  I  played 


MEMORY.  241 

under  it,  and  the  faces  of  persons  who  were  with 
me  there  at  successive  times.  Such  an  object 
has  an  ideal  Space  and  an  ideal  Time  in  my 
Memory,  and  is  recalled  by  the  means  of  the 
real  Space  and  the  real  Time  of  the  Present,  and 
is  also  recognized  as  my  foumer  percept. 

1.  As  the  sensuous  object  is  ordered  spatially 
alongside  of  the  other  contents  of  the  Eiro  in 
Apperception  and  becomes  image,  so  the  Ego 
reverses  the  process  and  spatially  restores  this 
image  to  its  corresponding  sensuous  object. 
The  presence  of  the  real  man  brings  back  the 
image  of  him  as  seen  before,  and  an  identifica- 
tion of  the  two,  the  reality  and  the  image. 
Another  man  who  was  seen  with  him  may  be 
also  recalled.  Contiguity  of  place  forms  a  link 
of  Association,  as  well  as  sameness  of  place. 

2.  In  like  manner  succession  in  Time  associates 
two  objects,  and  if  the  one  be  present,  the  other 
recurs  spontaneously.  If  I  saw  two  friends 
yesterday  on  the  street,  one  shortly  after  the 
other,  to-day  the  presence  of  either  is  likely  to 
recall  the  other. 

3.  But  in  most  acts  of  external  Association, 
both  these  elements  are  fused;  Space  (alongside- 
ness)  and  Time  (afterness)  are  commingled  in 
an  act  of  Simultaneity  (togetherness).  When  I 
see  two  friends  successivelv  I  see  them  also  con- 
tiguously,  that  is,  in  a  spatial  environment  in 
which  they  are  joined.     The  Time-movement  has 

16 


242       PSTCHOLOGY  AND   THE  PSYCHOSIS. 

a  Space-framework,  more  or  less  in  the  back- 
ground, yet  always  visible. 

We  may  again  summon  before  us  for  com- 
parison External  Association  in  Memory  and 
External  Integration  in  Apperception,  both  of 
them  dealing  with  the  spatio-temporal  element. 
In  External  Association  we  bring  and  join  the 
Where  of  the  Past  to  the  Where  of  the  Pres- 
ent, while  in  External  Integration  we  bring  and 
join  the  Where  of  the  Present  to  the  Where  of 
the  Past.  In  the  first  case  we  separate  and 
recall,  in  the  second  case  we  unite  and  apper- 
ceive.  We,  seeing  a  copy  of  a  picture  by 
Raphael,  remember  the  place  where  we  saw  it  in 
Italy.  At  the  start  we  integrate  the  place  here 
(the  present)  with  the  place  there  (the  past), 
apperceiving  the  present  object  through  past 
knowledge  ;  then,  in  Memory,  we  separate  and 
recall  one  or  both  together,  associating  past  with 
present,  or  the  spatial  There  with  the  spatial 
Here.  In  like  manner  we  both  apperceive  and 
recall  the  temporal  element  or  the  Then  and  the 
Now. 

II.  Such  is  the  most  external  and  mechanical 
of  all  forms  of  Association,  that  through  Space 
and  Time,  and  the  product  is  the  most  external 
and  mechanical  of  all  kinds  of  Memory.  But 
next  the  Ego  begins  to  make  distinctions  in  the 
object,  sei)urating  it  into  qualities,  as  color, 
shape,  size,  etc.,   and   to  associate  by  means  of 


MEMORY.  243 

these  abstract  properties,  they  being  abstracted 
from  the  total  object.  Such  is  what  we  may 
name  Qualitative  Association,  in  which  the  Ego 
is  seekinjr  to  bring  together  the  Image  and 
the  object  on  a  deeper  line,  through  a  more 
internal  bond.  The  previous  stage  took  things 
in  their  outer  wholeness,  now  they  are  divided 
up  into  manifold  qualities,  and  the  Ego  asserts 
therein  its  own  divisive  principle.  But  even  in 
qualities  the  act  of  distinction  continues,  some 
being  distinguished  as  more  internal  and  essen- 
tial  than  others,  so  that  Association  may  be 
profound  or  superficial,  according  to  the  quality 
associated. 

We  found  in  Apperception  the  qualities  of  the 
sensuous  object  apperceived  and  internalized, 
now  the  movement  is  reversed  and  they  are 
called  back  to  and  by  the  sensuous  object,  and 
united  with  the  same  in  the  form  of  an  image. 

We  may  here  also  in  Qualitative  Memory  dis- 
tinguish the  triple  movement  of  the  Ego. 

1.  Resemblance;  in  some  quality  the  object  is 
like  the  image,  the  latter  at  once  moves  from  its 
anchorage  and  unites  or  associates  with  the 
former.  The  red  color  of  the  ball,  or  its  round 
form,  or  its  size  may  join  it  spontaneously  to 
a  former  percept,  and  bring  the  same  into 
memory. 

2.  Contrast;  in  some  quality  the  object  is 
quite  the  opposite  of  the  image,  still  the  latter 


244       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

at  once  associates  itself  with  the  former.  The 
giant  calls  up  the  image  of  the  dwarf.  It  is 
manifest  that  the  two  opposing  elements  are 
united  in  the  Ego,  which  must  be  itself  both 
Eesemblance  and  Contrast ;  the  Ego  must  within 
itself  be  the  opposite  of  itself,  and  in  it  the  two 
sides  of  the  contradiction  must  find  their  one 
underlying  principle. 

3.  Combination;  through  contrasting  objects 
they  are  united  by  an  inner  bond,  they  are  made 
alike  thronsfh  being  different,  and  thus  asso- 
ciated  anew.  Memory  now  works  through  the 
total  movement  of  the  Ego,  recalling  and 
recognizing  unity  in  multiplicity,  the  likeness  in 
the  opposition. 

III.  We  have  now  reached  the  sphere  of  what 
may  be  called  Total  Association,  which  is  the 
Association  of  totalities  or  of  a  whole  integrated 
series.  The  Ego  separates  from  itself,  through 
the  stimulus  of  the  present  ol)ject,  a  mass  of 
previous  integrations  in  the  form  of  the  Image, 
recognizes  the  same  as  its  own,  and  unites  it  with 
the  object.  Or,  the  total  thing,  internally  and 
externally,  is  disengaged  and  associated. 

We  found  that  the  previous  stage.  Association 
through  qualities,  deepened  finally  into  associat- 
ing" through  the  inner  essence  of  things,  through 
the  common  element  in  both  Resemblance  and 
Contrast,  which  common  element  lay  in  the 
unifving  act  of  the  Ego. 


MEMOnY.  245 

But  now  the  totality  of  the  object  with  its  former 
integrations  is  separated  from  the  Ego  and  recog- 
nized in  Memory.  For  instance  a  botanist  sees  a 
red  flower,  it  recalls  not  simply  another  flower,  or 
another  red  object,  but  the  very  nature  of  the 
flower,  or  of  the  vegetable  kingdom  ;  in  the  one 
plant  he  beholds  the  science  of  botany. 

Previously  the  apperception  of  the  plant  was 
the  work  of  his  E^o,  which  ordered  the  whole 
vegetable  world.  Now,  in  Memory,  the  process 
is  reversed,  the  plant  seen  recalls  the  entire 
apperceived  world  of  plants,  recalls  the  total  Ego 
as  organized  in  botanical  science. 

Herein  we  shall  point  out  the  three  stages, 
which  show  themselves  in  this  sphere. 

1.  The  object  stimulating  the  Ego,  causes  it 
to  disengage  an  integrated  cycle  or  order  of  im- 
ages, which  are  united  together  in  the  Ego.  The 
object  comes  upon  the  Ego,  which  by  its  very 
nature  has  to  respond  and  separate  not  only 
some  single  image,  but  a  little  family  of  images, 
or  perchance  a  large  family  of  them.  So  in  the 
instance  just  given,  the  presence  of  the  one  small 
plant  may  call  up  the  total  organization  of  the 
plant-world  in  the  mind  of  the  botanist. 

2.  Just  as  in  integrating  the  sensuous  object 
different  Egos  manifested  the  greatest  differences, 
so  it  is  in  the  reverse  process,  that  of  associating 
the  integrated  cycle  of  images  with  the  stimulat- 
ing object.     One  person  travels  through  a  country 


246        PSYCHOLOGY  AND    THE  PSYCHOSIS. 

and  sees  little  or  nothing;  another  person, 
coming  with  cine  information  or  with  the 
right  stores  of  apperceptions,  has  the  most 
wonderful  power  of  Association,  and  obtains 
a  vast  increase  of  his  knowled2:e.  Hence  the 
somewhat  paradoxical  statement:  a  person 
finds  in  a  new  country  what  he  brings  with  him. 
In  fact,  not  only  new  countries  are  thus  made 
known,  but  also  new  discoveries  in  science  are 
brought  to  light.  Through  his  previous  in- 
tegrated stores,  Newton  associated  the  fall  of 
the  apple  with  the  movement  of  the  earth  and 
the  rest  of  the  planets. 

3.  Amid  these  manifold  differences  of  the 
individual  Egos,  however,  we  are  to  return  to 
the  common  element;  they  all  have  this  process 
of  disengaging  the  integrated  series  of  Images, 
and  of  associating  them  with  the  present  object. 
The  outcome  of  the  movement  of  Total  Associa- 
tion is  that  the  Ego  grasps  itself  as  this  i3rocess 
of  the  disengagement  and  new  association  of  the 
integrated  series.  It  knows  itself  as  the  entire 
movement  stimulated  by  the  external  object. 
But  this  object  next  is  controlled  by  the  Ego, 
wherewith  we  have  passed  into  a  new  sphere. 

Taking  a  look  l)ack  at  the  movement  of 
Spontaneous  Memory,  we  observe  the  Psychosis 
in  its  three  stages,  corresponding  to  the  imme- 
diate, separative,  and  unitary  stages  of  the  Ego. 
Still    its    special    characteristic  persists  through 


MEMORY.  247 

this  whole  process;  that  is,  Spontaneous  Memory 
remains  spontaneous,  it  is  stimulated  to  activity 
primarily  from  without,  responding  immediately 
to  the  external  stimulus. 

But  the  Eso  in  Total  Association  begins  to 
determine  the  object,  having  unified  its  divisions, 
and  recalled  it  as  a  whole.  Still  the  object  is 
the  stimulus  to  the  Memory,  which  takes  it  up, 
yet  as  unified  by  the  Ego.  Thus  the  object  is 
implicitly  determined  by  the  Ego,  which  is  next 
to  determine  the  same  explicitly  in  the  matter  of 
separating  and  recalling  —  Voluntary  or  Voli- 
tional Memory. 

II.  Voluntary  Memory. 

The  Ego  withdraws  itself  from  the  element  of 
Impression  and  Association,  collects  itself  within 
itself  and  proceeds  to  recall  through  an  act  of 
Will,  that  is,  to  separate  the  Image  wished  for 
from  its  apperceived  condition  and  to  identify 
the  same  with  the  object. 

In  this  movement  of  Voluntary  Memory  we 
shall  observe  three  stages  : 

I.  The  recall  through  an  immediate  act  of 
Will  takes  place. —  The  Immediate  Seizure  of 
the  Image. 

II.  The  recall  through  an  immediate  act  of 
Will  is  negated,  and  so  does  not  take  place,  the 
process  of  Memory  is  broken  atwain. —  Forget- 
fulness. 


248       PSYCHOLOGY  AXD    THE  PSYCHOSIS. 

III.  The  recall  takes  place  through  a  voli- 
tional act  united  with  a  spontaneous  act,  by 
whose  combined  power,  Forgetfulness  is  over- 
come.—  The  Mediate  Seizure  of  the  Image. 

In  the  present  sphere  the  Ego  selects  what  it 
seeks  to  recall,  hence  Voluntary  Memory  is 
parallel  with  Selective  Integration  of  the  preced- 
ing sphere  of  Apperception. 

The  previous  stage  of  Memory,  the  spontane- 
ous, showed  the  Ego  acting  immediately  in 
response  to  Association,  and  separating  the 
image  from  its  storehouse  through  the  stimulus 
of  the  object.  But  now  there  is  the  Will  enter- 
ing and  making  the  separation  through  its  activ- 
ity ;  the  Ego  frees  itself  from  the  outside 
influence  of  Association,  or  uses  it  at  discretion, 
summoning  itself  to  proceed  from  within.  Thus 
the  Ego  wrests  the  image  from  Apperception, 
and  brings  the  same  before  itself  by  an  act  of 
Volition,  whereby  the  Ego  is  shown  dividing 
itself  from  the  external  power  of  Association. 
This  is  Voluntary  Memory,  whose  energy  comes 
from  within  the  Ego,  by  intention.  It  must 
know  and  recognize  beforehand  what  it  seeks. 

Herein  too  we  observe  the  separation :  the 
Ego  withdraws  itself  from  the  outer  determina- 
tion through  the  object,  and  determines  itself 
internally  to  fetch  the  image  from  the  latter's 
hiding-place. 

I.  Immediate  Seizure.  We  wish   to  recall  the 


MEMORY.  249 

name  of  a  certain  person;  the  Ego  of  its  own 
inner  power  collects  itself  and  throws  itself  upon 
the  object  sought  for,  which  lies  somewhere  in 
our  past  experience,  seizes  it  directly  and  drags 
it  into  the  present.  Such  is  what  we  cull  the 
Immediate  Seizure  of  the  Image  by  Memory 
(Volitional),  the  total  Ego  of  the  present  reaches 
out  and  grasps  some  particular  of  the  past, 
separates  it  from  its  apperceptive  condition  and 
makes  it  again  present  in  image. 

The  peculiarity  of  Volitional  Memory  is  that  it 
knows  beforehand  what  it  wants  to  get,  it  recoof- 
nizes  in  advance  of  separating.  A  certain  face  I 
wish  to  recall  when  I  hear  a  name;  the  knowins; 
that  I  have  such  a  face  in  my  storehouse  goes 
before  the  recall;  when  I  have  recognized  it,  I 
recall  it.  In  Spontaneous  Memory  the  image 
rises  of  itself  through  Association  with  some 
object  and  is  then  recognized. 

We  shall  seek  to  grasp  the  general  trend  of 
Immediate  Seizure,  which  has  many  shades. 

1.  The  child's  Memory  is  known  to  be  the 
most  immediate  of  all,  showing  the  Immediate 
Seizure  of  the  immediate  object  as  recalled  or 
imaged.  Its  stores  are  easily  separable,  they 
still  stand  near  to  the  sensuous  object,  they  do 
not  sink  away  into  the  universality  of  the  Ego, 
but  remain  special.  The  child  best  remembers 
the  particulars  of  Sensation  ;  Memory  is  still  akin 
to  Sensation,  hence  its  readiness,  its  vividness. 


250       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

2.  But  with  Age  the  Ego  generalizes,  clas- 
sifies, and  therewith  the  Memory  loses  its  char- 
acter of  particularity.  It  now  seizes  and  recalls 
reflection,  abstraction,  the  class  which  embraces 
the  particular.  Thus  Memory  recalls  the  object 
as  double,  as  image  on  the  one  hand,  and  as 
general  notion  on  the  other.  A  child  may  pic- 
ture far  more  vividly  a  church  than  a  grown 
man;  yet  the  latter  will  recall  it  also  with  its 
class,  as  a  Gothic  church  for  instance.  Note 
here  the  twofoldness  of  the  object  recalled. 

3.  Finally  the  power  of  the  Memory  over  the 
particular  almost  ceases,  while  the  general  ad- 
vances decidedly  into  the  foreground.  The 
principle  is  remembered,  while  the  special  inci- 
dent or  object  has  a  tendency  to  fade  away. 
Such  is  the  case  mostly  with  old  men  ;  they  are 
wise  because  they  are  universal;  the  youth 
chafes  at  their  wisdom,  because  he  has  {Darticu- 
larity ;  with  the  one  the  general  principle  is  the 
rule,  with  the  other  concrete  instance.  Still  the 
old  man  must  seize  immediately,  for  instance,  the 
thouo;ht  toojether  with  the  word  which  he  wants 
for  expressing  the  same,  else  he  is  unintelligible. 
Indeed  if  one  loses  his  memory  for  particulars, 
the  memory  for  generals  is  undermined,  since 
the  general  principle  also  has  its  particular  ele- 
ment, namely,  it  is  this  principle  and  not  that. 

Thus  Memory  develops  a  negative  side,  it  loses 
its  power  of  recall,  while  possessing  the  object; 


ME  MOBY.  251 

it  through  itself  passes  over  into  Forgetfulness, 
which  belongs  to  all  ages,  yet  is  most  manifest 
in  old  age. 

II.  Forgetfulness.  The  act  of  separating  the 
Image  is  not  always  under  the  immediate  control 
of  the  Will.     The  Ego  is  unable  to  disengage  the 

o  or) 

Image  from  itself  at  command,  without  the 
spontaneous  element  of  the  Ego.  In  Forgetful- 
ness the  Ego  is  in  a  state  of  self-opposition:  it 
knows  that  it  has  an  ideated  object  within  itself, 
still  it  cannot  recall  the  same.  The  Ego  as  Voli- 
tion  commands  the  image  to  be  given  up,  but  the 
Ego  as  Retention  refuses  to  respond.  The  effort 
must  now  be  to  overcome  Forgetfulness  ;  this  is 
accomplished  by  putting  the  ideated  content 
under  the  control  of  the  Will.  The  movement  is 
as  follows:  — 

1.  The  simple  form  of  Forgetfulness  is  the 
mere  lapse  of  Memory  between  two  periods  of 
time.  You  go  to  town  to  attend  to  some  matter, 
but  you  forget  to  do  so  ;  you  think  of  it  before 
you  leave  home  and  after  you  come  home.  The 
Will  does  not  act  at  the  right  time,  there  is  a 
spontaneous  lapse  ;  other  things  crowded  out  this 
activity  possibly  ;  such  a  case  we  may  entitle  a 
case  of  Spontaneous  Obliviscence. 

2.  From  this  invohmtary  lapse  of  Memory  we 
pass  to  the  direct  defiance  of  the  Will  on  the  part 
of  Memory,  or  of  the  ideated  content.  We  try 
to  bring  back  such  and  such  an  event  or  date  ; 


252      PSYCHOLOGY  AND    THE  PSYCHOSIS. 

there  is  a  most  direct  refusal  given  to  Volition, 
which  recoils  from  the  effort  thwarted.  Thus 
the  separation  between  the  Will  and  the  thing 
willed  is  complete,  is  acknowledged.  The  Ego 
is  aware  that  it  has  the  treasure  asked  for,  but  it 
declines  to  yield  the  same  to  authority.  It  is  thus 
divided  within  itself,  it  commands  itself,  but 
does  not  obey  itself,  it  has  lost  self-control  —  a 
striking  instance  of  the  divisive  stage  of  the  Ego. 

3.  Such  a  deep  inner  scission  contradicts  the 
nature  of  the  Ego,  destroys  its  unity,  which  it  must 
restore.  Hence  the  frequent  experience  that  after 
a  desperate  attempt  to  recall  a  matter,  it  comes 
back  of  itself,  unbidden,  when  we  are  not  think- 
ing of  it.  Spontaneously  the  Ego  does  what  it 
refused  to  do  through  Will.  It  seems  that  the  Ego 
does  not  like  to  be  tyrannized  over,  even  by  itself. 
External  arbitrary  power  even  in  the  Ego  leads 
to  a  kind  of  revolt,  till  the  spontaneous  element 
be  restored.  In  this  way  Forgetful ness  is  over- 
come by  the  Ego  itself  through  bringing  back 
the  activity  which  was  suppressed.  This  is  done 
of  its  own  accord,  without  the  conscious  in- 
tervention of  the  Will.  Herein  lies  the  sugges- 
tion of  the  manner  of  mastering  Forgetfulness, 
and  of  training  the  Memory. 

in.  Mediate  /Seizure.  The  Ego  now,  instead 
of  trying  to  remember  by  an  immediate  act  of 
seizure  and  separation  of  the  Image,  employs  a 
mediating  method  ;  it  takes  some   object  which 


MEMORY.  253 

recalls  the  Image  desired.  The  voluntary  Ego  in 
Memory  now  co-operates  with  the  spontaneous 
element,  and  unites  both  in  one  process  of  recall- 
ino-.  Thus  we  shall  behold  Forgetfulness  over- 
come,  not  spontaneously  as  just  before,  but 
mediately  through  an  act  of  Will.  In  this  way 
the  Ego  restores  unity  to  itself  after  its  inner 
division  in  Forgetfulness. 

When  we  wish  to  remember  the  name  of  a 
person,  we  have  often  to  recall  first  some  object 
which  we  know  to  be  associated  with  that  name, 
and  through  this  object  recover  the  name.  This 
is  the  Mediate  Seizure  of  the  Image,  since  it  is 
not  taken  directly  but  through  a  mean  or 
medium.  Here  we  have  the  stage  of  unification 
in  Volitional  Memory,  inasmuch  as  the  Ego 
overcomes  the  separation  from  its  object  by  a 
middle  term,  which,  however,  it  seizes  immedi- 
ately through  an  act  of  will.  Thus,  too,  Asso- 
ciation plays  in,  since  the  movement  from  this 
middle  term  to  the  name  is  spontaneous,  and  the 
two  kinds  of  Memory  co-operate.  Still  the 
spontaneous  element  is  invoked  and  controlled 
by  the  volitional,  which  is  thereby  the  para- 
mount princii)le. 

The  Ego  wills  to  recall  the  Image,  but  cannot; 
the  completed  act  of  Memory  is  negated.  Yet 
there  is  still  some  Memory,  since  the  mind 
remembers  that  it  has  such  a  content,  though  it 
is  unable  to  reach  the  same.    Unless  we  remember 


254  PSYCHOLOGY  AND   THE  PSYCHOSIS. 

that  we  have  apperceived  such  an  object,  the 
Will  could  not  act  at  all,  we  could  not  even  try 
to  call  out  what  we  do  not  know  that  we  have 
called  in.  But  the  negation  lies  against  the 
separation  of  the  Image,  not  against  its  existence 
in  the  mind.  We  know  that  we  once  put  the 
jSsh  into  the  water,  though  we  cannot  now  catch 
it. 

The  Volitional  Memorv  having  been  foiled  in 
its  immediate  act  of  seizing  the  Image,  will 
accordingly  proceed  to  seize  immediately  sorae- 
thins:  which  will  fetch  back  the  Image.  That 
is,  Volition  will  now  employ  Association  to 
detach  what  it  seeks  for.  Hence  the  following 
stages. 

1.  External  Association.  The  Ego  will  bring 
up  the  spatial  environment  or  the  temporal  rela- 
tion of  the  thing  sought  after.  I  see  a  face 
which  I  cannot  designate ;  I  think  where  I  saw 
it  first,  when,  under  what  circumstances.  I 
orient  it  first,  then  I  grasp  the  name,  and  possi- 
bly the  character  of  the  person.  Association  by 
contiguity  (in  Space  and  Time)  is  the  means 
employed. 

2.  Qualitative  Association.  Not  being  able  to 
recall  the  object,  I  grope  for  that  which  resembles 
it  or  forms  a  contrast  with  it.  The  name  of  a 
pupil  which  is  diflicult  to  remember,  has  some 
similarity  to  some  familiar  classic  name  which  I 
can  always  recall ;  I  use  the  one  to  fish  out  the 


MEMORY.  255 

other  from  the  sea  of  oblivion,  employing  Asso- 
ciation by  Kesembhmce,  or  possibly  by  Contrast. 

3.  Total  Association.  Equally  certain  is  it  that 
the  Ego  employs  such  a  mean  for  bringing  back 
a  series  of  objects  which  are  spontaneously  inte- 
grated. The  cue  or  catch-word  has  this  purpose. 
The  Memory  recalls  through  Will  one  thing  in 
order  to  restore  the  whole  of  which  that  thing  is 
a  part. 

When  the  mean  is  found  and  the  object  or 
objects  recalled,  both  together  are  united  in  the 
one  act  or  process.  The  volitional  element  is 
still  the  paramount  one,  overarching  and  direct- 
mg  the  spontaneous  or  associative  element.  It 
has  recovered  not  only  the  immediate  object, 
but  also  associations  of  the  object,  and  thereby 
has  wrenched  the  latter  from  Forgetfulness. 

Yet  not  entirely.  The  Will  may  recall  the 
mean,  but  Association  may  not  respond  to  the 
mean.  I  see  the  face,  and  I  may  bring  up  envi- 
ronment and  circumstances  and  resemblances, 
and  I  still  may  not  recover  the  name  or  the  per- 
sonal identity  which  I  seek.  Somehow  I  must 
give  to  the  mean  its  associative  power,  my  voli- 
tion must  somehow  reach  over  and  control  that. 
Such  is  the  movement  in  the  next  stage  of 
Memory. 

Bringing  together  the  entire  sweep  of  Volun- 
tary Memory  we  observe  that  it  reveals  the 
Psychosis  as  its  inner  process      In  the  first  place 


256       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

the  Ego  as  Will  seizes  immediately  the  object  to 
be  remembered.  Secondly,  the  Ego  divides 
within  itself,  both  remembering  and  forgetting  ; 
it  forgets  the  name,  but  remembers  that  it  has 
the  name  ;  the  Will  gets  a  half,  as  it  were,  and 
loses  a  half.  Thirdly,  the  Ego  restores  itself 
from  its  divided  condition  by  a  mediating  term 
which  recalls  the  object  spontaneously,  through 
Association.  Thus  the  Ego  has  passed  through 
its  three  stages, —  immediate,  separative,  and 
unifying  —  in  unfolding  Voluntary  Memory. 

But  the  Ego  does  not  yet  control  the  Mem- 
ory's spontaneous  activity,  which  is  determined 
from  without,  by  Association.  Accordingly  the 
Ego  proceeds  to  get  hold  of  this  still  external 
element  of  memory  and  to  reduce  it  to  the  sway 
of  the  Will  by  means  of  some  kind  of  a  system. 
Systematic  Memory  has  as  its  object  to  put 
Association  into  the  power  of  Volition,  and  is 
now  to  be  unfolded. 

Ill    Systematic  Memory. 

The  process  of  the  Memory  for  completely 
vanquishing  Forgetfulness  gives  rise  to  Systems 
of  memorizing.  The  principle  in  such  Systems 
is  to  make  a  certain  series  or  totality  of  objects 
automatic,  and  this  automatic  total  is  put  under 
the  control  of  the  Will.  The  object  is  recalled 
by  the  System,  in  which  the  spontaneous  activity 
of  Memory  is  subjected  to  Volition, 


ME  MOBY.  257 

Already  in  Apperception  we  found  that  many 
single  acts  of  Will  repeated  produce  a  chain  of 
spontaneity.  Now  if  we  can  interlink  objects 
into  such  a  chain,  and  put  this  chain  under  con- 
trol of  the  AVill,  we  have  organized  a  System  of 
remembering  which  has  three  main  points  :  the 
making  automatic  the  series,  the  associating  the 
object  with  the  series,  the  voluntary  act  of  Will 
which  can  call  up  the  series.  All  Systems  re- 
quire the  Ego  to  be  active  in  these  three  ways, 
whatever  be  their  differences  from  one  another. 

We  have  already  found  that  Voluntary  Memory 
runs  upon  its  limit  and  breaks  down  in  Forget- 
fulness ;  the  Will  from  within  cannot  always 
get  hold  of  the  Image  and  wrest  it  from  Apper- 
ception. So  it  invokes  aid  from  without  through 
the  power  of  Association  ;  that  is,  it  supplements 
its  own  defect  with  help  from  Spontaneous 
Memory.  But  Association  also  may  refuse  to 
act  under  the  command  of  Volition.  We  may 
call  up  the  name  and  bid  it  bring  up  the  asso- 
ciated face,  but  the  name  may  not  obey.  Thus 
Ihe  chasm  between  the  volitional  and  the  sponta- 
neous act  is  not  completely  bridged  over  in 
Voluntary  Memory.  Association  does  not  obey 
at  the  start ;  can  it  be  made  to  obey? 

There  begins  a  new  process  of  routing  Forget- 
fulness  from  its  last  stronghold.  External  Asso- 
ciation, which  acts  by  chance,  with  more  or  less 
uncertauity  on  account  of  its  externality,  must 

17 


258       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

in  some  way  be  made  internal  and  thereby  sub- 
jected to  the  Ego.  Thus  the  negative  power  of 
Forgetfulness  in  the  present  sphere  is  overcome, 
or  is  circumscribed  in  smaller  limits  than  it  other- 
wise would  be. 

The  essential  fact  of  Memory  is  the  recall  of 
the  Image,  or  of  the  ideated  form  of  the  past 
experience,  act,  or  event,  which  must  be  sepa- 
rated from  the  Ego  by  Ihe  Ego.  To  recall  is  to 
bring  past  into  present,  and  to  make  over  the 
whole  process  of  Ideation;  Memory  resurrects 
the  vanished  object  and  recreates  it  before  us. 
Manifestly  the  Ego  must  reverse  the  previous 
movement  of  Apperception,  and  separate  from 
itself  what  was  ihen  united  with  itself.  The  Eijo 
may  not  be  able  thus  to  whirl  about  and  to  re- 
verse itself,  at  least  not  completely  and  immedi- 
ately ;  it  must  have  a  mean,  an  instrument,  a 
system  for  so  doing.  The  historical  event  I  can 
recall  but  not  the  date,  which  herein  refuses  to 
obey  the  order  for  recall.  I  therefore  cast  about 
to  construct  a  mnemonical  System,  which  inter- 
links the  date  into  its  procedure,  and  this  pro- 
cedure is  subordinated  to  the  Will. 

The  mnemonical  System  is,  in  general,  con- 
structed by  the  Ego  to  overcome  the  defect  of 
Memory,  which  defect  is  usually  the  failure  of 
external  Association  to  act  when  it  is  called 
upon.  Accordingly  this  external  Association 
must  be  made  internal  and  put  under  the  author- 


ME  MOBY.  259 

ity  of  the  Will.     Such  a  System  in  its  unfolding 
is  seen  to  pass  through  three  leading  stages. 

I.  The  Ego  spontaneously  makes  a  mnemonical 
series,  and  integrates  the  object  with  the  same. — 
The  Natural  System. 

II.  The  Ego,  becoming  conscious  of  such  a 
System,  makes  it  through  an  act  of  Will,  employ- 
ing for  such  purpose  Association. —  The  Arti- 
ficial System. 

III.  The  Ego,  having  found  the  Artificial  Sys- 
tem external,  takes  itself  and  its  own  process  as 
the  basis  of  a  System  of  Memory. —  The  Kational 
System. 

Thus  the  Ego,  having  traveled  through  various 
external  Systems,  and  found  them  inadequate 
(though  helpful,  doubtless,  in  certain  contingen- 
cies), comes  back  to  itself  as  the  center  of  a 
mnemonical  System,  with  which  it  co-ordinates 
all  the  objects  of  its  knowledge. 

In  all  forms  of  Systematic  Memory  the  first 
thino-  is  to  make  the  automatic  chain  into  which 
we  are  to  link  the  object  to  be  remembered. 
That  is,  we  are  to  integrate  the  series,  which  is 
the  basis  of  the  System.  Now  this  integration 
is  essentially  the  work  of  Apperception.  If 
we  employ  for  our  System  a  collection  of  words 
these  words  must  be  internalized,  ordered,  ap- 
perceived  till  they  become  a  spontaneous  totality, 
a  great  team  of  many  span^  of  horses,  to  which 
we  are  to  hitch  our  single   object  that  we  may 


260       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

draw  it  forth  from  Retention  into  Memory  when- 
ever we  wish. 

I.  77^6  Natural  System.  The  integration  of 
the  mnemonical  series  is  brouo;ht  about  by  a 
number  of  repetitions  which  order  and  render 
permanent  the  System.  In  the  Natural  System 
such  integration  is  spontaneous,  not  conscious  at 
first,  not  intentional ;  the  Ego  of  itself  constructs 
the  series  by  the  mere  presence  of  the  object  or 
objects,  which  stimulates  this  integrating  activity 
of  the  Eofo.  To  be  sure,  the  Will  enters  when  I 
voluntarily  put  myself  in  th^  way  of  the  objects 
so  that  my  Ego  may  integrate  them  of  its  own 
accord;  still  such  an  activity  of  the  Ego  is 
spontaneous,  and  constructs  the  Natural  System 
instinctively. 

Three  phases  of  this  kind  of  integration  we 
may  note  here,  corresponding  to  the  stages  of 
Redintegration  in  Apperception  —  Recurrence, 
Repetition,  Habit. 

1.  Recurrence  or  Involuntary  Repetition.  I 
may  integrate  a  series  of  objects  into  a  kind  of 
System  simply  by  seeing  them  often.  I  live  in  a 
certain  street,  I  have  to  pass  a  row  of  houses,  a 
group  of  trees,  with  statues,  fountains,  churches, 
and  other  constituents  of  a  total  scene.  Every 
day  I  behold  and  associate  these  objects,  so  that 
they  become  a  cycle,  or  a  System,  with  which  I 
integrate  all  similar  objects,  and  by  means  of 
which  I   recover  any  object  thus  integrated.     I 


MEMORY.  261 

have  had  no  intention  of  making  such  a  System, 
but  it  makes  itself  simply  by  the  repetition  of 
my  walk.  So  during  the  whole  of  life  we  arc 
unconsciously  integrating  these  series  of  objects, 
events,  scenes,  and  forming  them  into  Systems, 
more  or  less  interconnected. 

Here,  however,  we  are  to  put  stress  upon  the 
fact  that  the  Ego  cannot  help  making  some  kind 
of  a  mnemonical  series  out  of  its  environment;  by 
its  own  nature  it  has  to  integrate  recurring  objects 
into  a  Natural  System  of  Memory. 

2.  Voluntarij  Repetition.  In  this  the  Recur- 
rence is  brought  about  by  my  own  volition.  1 
repeat  the  scene  with  design,  I  go  to  see  the 
objects  again  and  again,  till  the  whole  is  made 
into  a  System  which  works  spontaneously.  At 
first  I  had  to  repeat  every  thing  through  a 
special  act  of  Will,  finally,  however,  the  exter- 
nal becomes  internal,  the  conscious  becomes 
unconscious,  repetition  does  away  with  the  need 
of  itself  through  repetition. 

We  have  now  intes-rated  a  series  and  have 
become  aware  of  the  fact  ;  we  have  found  out 
that  we  can  make  our  System,  and  hence  can 
select  that  which  is  best  for  the  same  ;  we  can 
take  it  out  of  the  realm  of  chance  or  caprice. 
From  the  Systems  forming  spontaneously 
through  mere  Recurrence  we  can  choose,  but 
such  a  choice  involves  a  standard  of  comparison 
which  we  may  not  yet  possess. 


262       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

Note,  therefore,  that  such  a  System  is  still  a 
Naturvil  System,  the  immediate  work  of  the  Ego 
integrating  the  immediate  object.  My  Will  sim- 
ply brings  me  into  the  presence  of  the  objects, 
which  stimulate  my  Ego  to  spontaneous  activity. 

3.  Habit.  We  have  already  seen  that  the 
many  separate  acts  of  intentional  Repetition  must 
become  one,  that  is,  they  must  finally  be  auto- 
matic. Repeated  Repetition  brings  forth  Habit, 
or  spontaneous  energy  in  the  given  direction. 
The  Ego  must  unify  all  these  repeated  differ- 
ences, making  them  over  into  a  single  act;  the 
Ego  is  simply  asserting  its  own  unity  in  uniting 
these  separate  repetitions. 

We  have  now  before  us  the  idea  of  Systematic 
Memory,  or  remembrance  through  a  System. 
We  have  already  seen  that  the  Ego  naturally 
makes  such  a  System  or  integrated  series  through 
Apperception.  Memory  employs  this  integrated 
series  to  recall  the  object  which  it  seeks. 

When  the  Esfo  throuo;h  Habit  has  redintegrated 
the  mnemonical  series  till  it  works  spontaneously 
under  the  control  of  the  Will,  the  Natural  System 
passes  over  into  the  Artificial  System. 

H.  The  Ariijicial  System.  The  Ego  has 
become  conscious  that  it  makes  of  its  accord  a 
System  of  memorizing.  Every  day  it  integrates 
a  smaller  or  greater  series  of  objects,  which 
series  becomes  a  means  of  recalling  things 
linked  into  itself.     The  Natural  System  is  made 


ME  MOBY.  263 

spontaneously,  without  preconceived  design. 
But  now  the  design  is  preconceived,  and  the 
question  arises.  Can  we  make  a  System  in  ad- 
vance, and  adjust  the  act  of  recalling  to  the 
same?  The  answer  is,  we  can  do  so,  and  thus 
we  produce  the  Artificial  System  in  contrast 
with  the  Natural  System,  which  has  just  been 
presented. 

We  found  that  the  Ego  through  Repetition 
and  Habit  could  get  such  complete  possession  of 
a  mnemonical  series  that  the  latter  would  work 
spontaneously  under  control  of  Volition.  That 
is,  an  act  of  will  can  start  the  series,  which  then 
Igocs  of  itself.  Objects  associated  with  this  series 
are  recalled  by  it,  while  it  in  turn  is  subject  to 
the  Will  of  the  person  recalling.  Thus  the 
object  is  put  under  the  control  of  the  Ego,  and 
is  recalled  at  will. 

Every  such  Artificial  System  chooses  before- 
hand some  connected  order  of  objects  which 
must  itself  be  integrated  and  made  automatic  as 
the  basis  of  memorizing.  Having  mastered  this 
siven  order  the  memorizer  is  to  connect  the 
object  with  the  same  in  some  form  of  Associa- 
tion—  contiguity,  resemblance,  cause,  etc.;  then 
the  System  brings  back  the  object  when  wanted. 
The  word  mnemonics  is  usually  applied  to  Arti- 
ficial Systems  of  Memory. 

Now  it  is  apparent  that  every  form  of  Inte- 
gration  (or  Association)  can  be  made  the  basis 


264       PSYCHOLOGY  AJSfD    THE  PSYCHOSIS. 

of  mnemonical  Systems,  which  may  hence  be 
classified  according  to  the  kinds  of  Association 
as  follows  : — 

1.  The  Mechanical  System  comes  first,  which 
is  a  series  of  spatial  Integrations  ;  into  these  the 
object  to  be  remembered  is  spatially  linked. 
A  system  of  geometrical  figures,  as  squares  or 
triangles,  has  been  employed  ;  these  are  divided 
into  smaller  parts  and  the  objects  are  associated 
with  these  parts.  A  more  extensive  system  is  a 
house  with  its  rooms,  each  of  which  has  four 
walls,  floor  and  ceiling ;  each  of  these  is  sub- 
divided into  nine  squares,  and  each  square  has 
its  associated  object. 

Thus  Memory  is  aided  by  a  system  of  localiza- 
tion in  Space.  Succession  in  Time  might  be  used 
in  a  similar  manner. 

In  fact,  contiguity  in  Space  and  Time  easily 
fuses  both  elements.  Of  such  a  mnemonical 
System  one  may  justly  affirm  that  it  requires  as 
niucheffort  to  learn  it  as  to  memorize  the  original 
object.  Still  if  the  Memory  is  utterly  helpless, 
it  may  give  some  aid. 

2.  The  Qualitative  System,  which  System  is 
next  in  the  order  of  Association,  is  based  upon 
Resemblance  and  Contrast.  There  must  be  an 
integrated  series  of  similar  objects  with  which  the 
object  to  be  remembered  is  united.  Similarity 
of  sound  in  particular  has  been  applied  to  the 
learning  of  foreign  languages.     For  instance,  in 


MEMORY.  265 

French  the  forgetful  student  wishes  to  remember 
that  Maison  means  house;  he  may  integrate  the 
two  into  a  ranemouical  synthesis  as  follows  : 
Maison,  mason,  wall,  house.  Maison  resembles 
mason  in  sound,  the  mason's  product  is  the  wall, 
and  the  wall  belongs  to  the  house.  Here  resem- 
blance makes  the  main  link,  the  rest  follow. 
Again :  Livre,  leaf,  hook.  Probably  wit,  and 
certainly  punning  can  be  marvelously  developed 
by  practicing  a  system  of  connecting  things  by 
Resemblance  and  Contrast.  The  play  of  hidden 
Association  has  an  unlimited  range.  A  mnemonic 
genius  has  thus  connected,  pen  and  nose:  pen  — 
penwiper  —  handkerchief  —  nose.  A  lively  fancy 
is  a  valuable  helpmeet  in  this  System  of  Memory. 
3.  Already  there  have  been  indications  of  an 
Essential  System.  Take  the  causal  connection 
which  is  often  found  interlinking  objects  in  both 
the  mechanical  and  the  qualitative  series.  For 
instance,  in  the  previous  example,  the  mason 
suncests  the  house  which  is  the  product  of  his 
labor  ;  the  cause  carries  the  mind  over  into  the 
effect.  The  leaf  calls  up  the  book  which  is  the 
totality  of  leaves;  the  part  recalls  the  whole. 
Still  further,  the  appearance  recalls  the  essence, 
the  outer  the  inner,  the  created  the  creator.  The 
deeper  fact  is  always  rising  to  the  surface  and 
makino;  itself  either  a  link  in  the  series,  or  the 
basis  of  it.  After  recalling  through  external 
Resemblance  or  Contiguity,  the  Artificial  System 


266        PSYCHOLOGY  AND    THE  PSYCHOSIS. 

of  Memory  fulls  hack  upon  the  causal  or  the 
genetic  connection  of  objects,  which  shows  their 
true  inner  nature.  We  may  associate  two  pic- 
tures spatially  by  the  places  in  which  we  saw 
them,  or  qualitatively  by  their  coloring  or  style 
of  drawing;  or  we  may  associate  them  creatively 
by  the  ideas  which  called  them  into  being.  A  gen- 
etic System  of  Memory  is  the  truest  and  deepest, 
since  it  recalls  objects  through  their  integration 
in  a  genetic  series. 

The  mechanical  and  the  qualitative  series 
undoubtedly  furnish  the  groundwork  for  quite 
all  the  popular  Systems  of  Mnemonics  based  as 
they  are  upon  Association.  Eeally,  however, 
they  are  only  an  external  help  to  start  the  self- 
activity  of  the  Ego,  a  prod  used  to  stir  up  the 
true  Memory,  which  is  ultimately  to  connect 
and  to  recall  objects  genetically,  that  is,  through 
the  thoughts  or  ideas  which  create  them. 

Herewith  the  distinctive  activity  of  the  Arti- 
ficial System  of  Memory  has  come  to  an  end.  It 
was  constructed  by  the  Ego  as  a  kind  of  mech- 
anism for  recalling  the  object  at  will.  But  the 
Ego  has  found  that  ultimately  it  has  to  connect 
and  recall  the  object,  not  through  any  external 
relation,  be  it  mechanical,  or  qualitative,  or  even 
causal ;  the  essential  relation  is  the  final  matter 
to  be  remembered,  which,  however,  can  only  be 
grasped  by  the  thinking  Ego  in  its  creative 
energy.     The  Ego  is  at  last  to  integrate  and  to 


ME  MOBY.  267 

recall  the  object  through  the  thought  of  it,  which 
is  its  primal  creative  principle,  its  essence  ;  this 
is  what  the  Ego  is  to  recognize  and  to  take  up 
into  its  ultimate  mnemonical  series. 

We  may  find  an  example  in  the  matter  nearest 
at  hand.  How  shall  we  remember  Memory? 
By  recalling  the  place  on  the  printed  page  of  the 
book  where  we  first  saw  it  defined?  Or  by 
recalling  the  formula  of  words  in  which  the 
definition  was  stated?  Or  shall  we  henceforth 
remember  Memory  genetically,  as  evolving  itself 
out  of  Sense-perception,  through  the  creative 
activity  of  the  Ego?  The  Psychosis  is  the 
ultimate  mnemonical  series,  which  is  to  integrate 
every  object  that  can  be  known  and  remembered, 
thus  it  (the  object)  is  both  cognized  and  recalled 
through  its  essence,  through  that  which  generates 
it. 

Still,  Artificial  Systems  of  Memory  have  their 
place  and  their  utility,  there  is  no  intention  of 
denying  their  value  within  certain  limits,  but 
they  are  not  the  final  principle  of  memorizing. 
Their  tendency  is,  moreover,  to  produce  an  arti- 
ficial, yea  mechanical  Memory,  which  ma3'^  make 
the  whole  mind  superficial  and  become  thought- 
destroying.  The  so-called  memory-cram,  be  it 
done  directly  or  through  a  system,  deserves  a 
large  share  of  its  bad  reputation.  This,  how- 
ever, is  not  saying  that  there  should  be  no 
memorizing. 


268       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

III.  The  national  System.  This  has  been 
already  indicated  in  a  general  way.  The  Arti- 
ficial System  seeks  to  get  complete  possession  of 
the  object  by  freeing  it  from  the  nncertainty  of 
external  Association,  which  is  made  internal 
and  thereby  controlled  by  the  Ego.  Thus  it  is 
that  every  form  of  the  Artificial  System  at  last 
leads  back  to  the  Ego  as  its  creative  principle, 
for  the  Ego  is  what  produces  the  automatic 
mnemonical  series  for  recalling  the  object.  But 
the  Ego  has  its  own  creative  principle,  or  is  in 
fact  just  the  principle  of  creation  in  itself,  being 
the  Psychosis,  the  self-active  process  of  the  Self. 
This  process  of  the  Ego,  as  already  intimated, 
is  the  ultimate  mnemonical  series,  which  is 
finally  to  integrate  and  to  recall  every  object. 
We  may  name  it  the  Rational  or  Recognitive 
System  of  Memory,  since  the  Ego  must  now 
recognize  the  object  as  itself,  identifying  the 
same  with  itself,  and  then  recalling  the  same 
through  such  recognition. 

Having  come  back  to    the   Ego  ao;ain  as  the 

O  or? 

center,  we  may  glance  at    it  in    the  light  of    a 
System  of  Memory. 

1.  Every  man,  has  to  a  greater  or  less  extent, 
his  own  mnemonical  System,  into  which  he 
integrates  and  through  which  he  remembers 
experiences,  thoughts,  facts,  principles.  Every 
Ego  has  its  own  inner  central  idea,  which  is  its 
very    nature,     its    view    of    the     world    (  Welf- 


MEMORY.  269 

anschauung),  which  it  makes  the  core  round 
which  it  gathers  its  feelings,  its  activity,  its 
knowledge.  Ah-eadv  we  have  observed  in  the 
Natural  System  of  Memory  that  the  mind  cannot 
help  making  its  mnemonicul  series  out  of  its 
environment  of  objects.  The  Ego  according  to 
its  bent  and  culture  constructs  such  a  series 
instinctively. 

2.  Hence  results  the  great  difference  in  the 
manner  and  content  of  Memory,  since  the  Egos 
are  so  different.  An  evolutionist  like  Darwin  has 
in  his  science  an  inner  principle  of  mnemonics 
which  has  been  developed  into  consummate  alert- 
ness by  his  reading  and  observation;  he  will 
apperceive  and  remember  everything  which  per- 
tains to  his  subject  and  let  the  rest  go.  The 
historian  like  Grote  gets  to  having  a  mnemon- 
ical  system  in  his  mind  which  can  chietly  grasp, 
store  up,  and  recall  the  historic  fact.  The  phi- 
lolo<''er  will  remember  the  words  and  often  noth- 
ing  else.  What  a  wonderful  diversity  among 
scholars  in  reading,  say  Herodotus?  One  sees 
the  mythology,  another  the  geography,  another 
the  history,  another  the  dialect,  etc.  The  voca- 
tion constructs  a  mnemonical  System  for  most 
people,  which  often  becomes  a  limit  to  Memory, 
quite  as  much  as  an  aid.  Thus  mnemonical 
Systems  vary  according  to  the  grand  diversity 
of  Egos,  each  with  its  own  innate  tendency, 
acquired  knowledge,  and  special  vocation. 


270       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

3.  Still  they  all  have  a  common  principle, 
every  Ego  must  not  only  remember  but  mnemon- 
ize,  employing  some  form  of  integration  whereby 
objects  are  not  only  retained  but  recalled.  As 
we  have  seen,  every  System  of  Memory  comes 
back  to  the  Ego,  to  its  inner  creative  process 
which  has  constructed  these  various  mnemonical 
Systems  out  of  itself  for  its  own  behoof.  It 
must  get  control  of  the  Image  and  be  able  to 
bring  Past  into  Present  at  will.  This  being  done, 
Memory  has  reached  its  destination;  the  Ego 
through  its  own  activity,  through  its  own  Sys- 
tem, which  is  the  process  of  itself,  can  restore 
the  Image  at  pleasure. 

Systematic  Memory  has  now  gone  through  its 
three  stages,  which  we  have  designated  as  the 
Natural,  the  Artificial  and  the  Rational  Systems. 
These  are  seen  to  manifest  the  Psychosis,  the 
first  being  the  immediate  act  of  the  Ego  in  con- 
struct! ng  a  mnemonical  System,  the  second  being 
a  consciously  purposed  act  of  the  Ego  in  con- 
structing a  System  more  or  less  external  to  itself, 
the  third  showir.o;  a  return  of  the  Ej;o  out  of 
difference  to  its  own  process  as  its  ultimate  Sys- 
tem of  Memory.  Such  is  the  final  getting  pos- 
session of  the  Image  by  the  Ego,  namely,  through 
the  System  of  its  own  Self. 

Having  thus  completed  Systematic  Memory, 
we  may  cast  a  glance  back  at  the  total  movement 
of  Memory,  which  in  its  triplicity  is  also  a  man- 


ME  MOBY.  271 

ifestation  of  the  Psychosis.  First  the  Ego  sep- 
arates the  Image  immediately,  spontaneously, 
stimulated  from  without  to  the  act;  secondly, 
the  EiTO  separates  the  Image  intentionally, 
determined  from  within,  but  is  thwarted  (ne- 
gated) by  Forgetfulness;  thirdly  the  Ego  con- 
structs the  System  of  Memory  to  thwart  For- 
getfulness in  turn  (to  negate  the  negation),  and 
thereby  to  recover  the  Image  and  to  recall  the 
same  at  will,  through  itself. 

What  is  now  the  situation  after  the  E2;o  inte- 
grates  the  object  and  recalls  the  Image  through  its 
own  process?  The  Ego  has  become  conscious  of 
its  mastery  over  the  Image,  and  knows  the  same 
as  its  own  ;  it  has  re-created  the  Image  and  made 
the  same  over  into  an  element  of  its  own  creative 
activity.  The  Ego  is  now  aware  that  it  can  trans- 
form the  Image  quite  as  it  pleases.  Accordingly 
it  will  proceed  to  the  transformation  of  the  Image 
into  the  Symbol,  in  which  the  Image  ( or  the 
external  object  which  it  represents)  is  endowed 
with  a  new  meaning  by  the  Ego  alongside  or  in 
place  of  its  natural  meaning.  Thus  the  Meaning 
of  the  Image  begins  to  rise  into  prominence  in 
distinction  from  its  Form. 

Throughout  Memory  the  Ego  preserved  the 
Image  as  the  true  copy  of  the  sensuous  object, 
which  is  to  be  recalled  in  its  reality.  But  the 
Ego  finding  at  last  that  this  copy  is  its  own  crea- 
tion, I)egins  to  employ  the  same  for  its  own  pur- 


272       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

pose,  especially  for  its  own  self-expression.  The 
Image  thus  begins  to  be  filled  with  a  fresh  inner 
significance  derived  from  the  Ego  and  shows  the 
transmutation  into  the  Symbol. 

Therewith,  however,  we  have  made  a  very  im- 
portant transition,  having  moved  out  of  the  first 
stage  of  Representation  into  the  second.  We 
have  passed  from  the  Image  as  Copy  to  the  Image 
as  Symbol,  the  latter  showing  a  fresh  division 
with  a  new  Meaning  in  the  Form ;  we  have  also 
passed  from  a  Copy-reproducing  to  a  Symbol- 
creating  activity  of  the  Ego  —  from  Memory  to 
Imagination. 


to" 


General  Observations  on  Memory. 

1.  The  relation  of  Memory  to  the  brain,  the 
body,  and  specially  the  nervous  system,  has  been 
investigated  a  good  deal  in  recent  years.  It  is 
generally  held  that  every  sensation  produces  a 
permanent  modification  of  the  substance  of  the 
brain,  that  this  modification  lapses  into  a  kind 
of  suspension,  till  an  act  of  Memory  revives  it 
and  furrows  the  old  channel  afresh.  This,  of 
course,  explains  nothing,  for  the  problem  still 
remains,  and  we  ask  whence  comes  this  fur- 
rowing act  of  Memory,  which  is  just  the  matter 
which  we  wish  to  know  about.  How  do  the 
collection  and  collocation  of  bruin  cells  produce 
Memory?  In  order  to  meet  this  difficulty,  it 
has  been    supposed   that   every  brain  cell  has  a 


ME  MOBY.  273 

Memory  of  its  own.  Still  Memory  is  just  the 
thing  taken  for  granted  in  this  explanation  of 
Memory.  It  must  be  affirmed  that  Memory  can 
be  rightly  understood  only  by  unfolding  it  genet- 
ically out  of  the  process  of  the  Ego. 

2.  Many  of  the  popular  designations  of  Mem- 
ory serve  a  good  purpose  in  a  rhetorical  way,  if 
not  applied  too  exactingly.  There  is  the  ready 
Memory  which  makes  the  separation  of  the 
Image  from  its  apperceptive  condition  with  ease 
and  speed;  the  retentive  or  tenacious  Memory, 
which  of  course  suggests  Retention  ;  circum- 
stantial Memory  which  excels  in  calling  up 
details  and  examples ;  logical  Memory  whose 
field  is  argument  and  connection  in  thought. 
Every  mental  activity  has  its  corresponding 
designation  in  Memory  inasmuch  as  it  may 
become  the -content  of  Memory. 

Old  and  young  have  different  kinds  of  Mem- 
ory, whose  dependence  upon  bodily  condition  is 
pronounced.  Disease  makes  inroads  upon  the 
Memory  in  various  ways;  injury  to  the  brain 
may  destroy  it  for  a  time  or  forever;  fever  or 
delirium  can  rouse  it  to  a  preternatural  activity. 
The  case  of  the  ignorant  serving-girl,  who  in  her 
illness  talked  a  number  of  learned  languages, 
which  she  of  course  did  not  know  when  she  was 
in  a  normal  state  of  health,  is  a  classic  instance 
contributed  by  Coleridge.  Many  people,  as  they 
grow  older,  lose  a  certain  spontaneity  of  Memory  ; 

IS 


274       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

especially  is  the  power  of  recalliug  proper  names 
affected.  It  is  well-known  that  there  are  caprices 
of  Memory,  varying  with  the  time  of  day  and 
the  time  of  year. 

There  is  little  doubt  that  Memory,  on  the  other 
hand,  is  the  most  docile,  tractable,  and  teachable 
of  the  faculties  of  mind.  The  old  man  can  still 
train  himself  to  remember  particulars,  and  the 
negligent  young  fellow  can  become,  through  self- 
discipline,  a  marvel  of  thoughtfulness.  Memory 
also  contributes  its  share  to  character  ;  care,  love, 
duty  show  their  reflection  in  Memory. 

«3.  Miracles  of  Memory  are  of  frequent  record 
in  the  past.  Celebrated  is  the  case  of  the  Corsican, 
Giulio  Calvi,  "  who  could  repeat  36,000  names 
after  once  hearing  them,"  and  who  is  said  to 
have  had  "  an  art  of  Memory  "  which  he  taught 
to  others.  All  readers  admire  Sir  William 
Hamilton's  Memory  for  philosophical  opinions, 
though  they  may  not  think  much  of  his  philos- 
ophy. Blind  Tom,  the  African  musical  prodigy, 
had  a  marvelous  memory  for  musical  sounds, 
being  able  to  play  a  long  and  intricate  composi- 
tion, such  as  a  sonata,  on  hearing  it  a  single 
time.  Berlioz  was  famous  for  his  ability  in 
recallins:  orchestral  tone-color. 

The  question  has  been  often  raised  whether 
Memory  can  be  so  strong  as  to  jeopardize  orig- 
inality. Undoubtedly  many  men  of  ability  have 
had    good    memories.     But    are    they    not   the 


ME  MOBY.  275 

exception?  It  seems  quite  certain  that  Memory 
has  often  the  tendency  to  usurp  the  phice  of 
Thought,  which  is  the  creative  activity  of  mind. 
Learned  men  are,  in  the  main,  the  victims  of 
Memory,  being  chiefly  the  rememberers  of  things 
past  and  gone,  which  quality  they  often  deem 
the  supreme  excellence.  The  vanity  of  erudi- 
tion bases  itself  upon  the  rule  and  exaltation  of 
Memory,  which  is  a  good  servant  but  a  bad 
master.  As  we  have  above  seen,  that  form  of 
Memory  is  most  valuable  which  is  readiest  in  the 
service  of  Thought,  and  recalls  objects  through 
their  genetic  relation. 

The  largest  nation  on  the  globe,  the  Chinese,  is 
celebrated  for  its  cultivation  of  Memory,  which 
is  often  declared  to  stunt  its  natural  growth, 
and  to  crystallize  it  in  the  forms  of  the  Past. 
The  Chinese  precept  is  to  remember,  not  to 
think;  to  imitate,  not  to  create;  such  is,  at 
least,  the  charge  which  the  Occident  levels  at 
Chinese  education.  Yet  the  counterpart  of 
such  education  should  be  stated :  China  has 
preserved  itself  by  keeping  alive  the  Memory 
of  itself,  it  has  more  completely  vanquished 
Time  through  Memory  than  the  Occidental  peo- 
ples, whose  history  is  a  record  of  their  successive 
evanishment  in  Time.  China  was  in  existence 
before  the  Pharaohs,  and  it  still  exists  in  full 
national  life,  notwithstanding  reverses.  By 
Memory  it  trains  itself  to  preserve  the  Past  in 


276       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

the  Present,  and  thus  persists  through  Time. 
So  much  has  the  Chinese  human  beinoj  done 
with  himself  on  this  earth;  whether  it  is  the 
best  that  man  can  do  with  himself,  is  another 
question. 

Undoubtedly  the  exclusive  cultivation  or  use 
of  Memory  has  a  negative  aspect  in  two  direc- 
tions: it  can  lame  Thought  above,  and  Sense- 
perception  below ;  the  man  sunk  in  Memory  is 
apt  not  to  see  fully  the  object  before  him,  nor 
does  he  think  it  adequately. 

4.  Many  metaphors  are  applied  to  Memory, 
some  of  which  may  become  misleading.  It  is 
often  called  the  store-house  of  the  mind  (^thesau- 
rus omnium  rerum  is  Cicero's  phrase),  or  the 
deep  dark  mine  in  which  the  treasures  of  the 
Past  are  laid  away.  It  is  to  be  observed  that 
such  similitudes  do  not  touch  the  essence  of 
Memory  as  such ;  they  refer  mainly  to  Retention 
and  Apperception,  and  leave  out  the  facts  of  re- 
calling and  recognizing,  which  are  the  chief  ones 
in  the  present  case.  At  most  the  store-house 
is  the  possibility  of  Memory,  not  the  real  act 
thereof,  which  must  be  grasped  ultimately  as  the 
Psychosis.  Still,  for  the  purpose  of  expressing 
the  element  of  Retention,  such  metaphors  may 
be  employed,  but  the  reader  must  not  apply  them 
in  the  wrong  way.  No  psychologist  succeeds  in 
eschewing  them  altogether,  even  if  he  be  a  rabid 
precisian. 


MEMOIIY.  277 

5.  The  student  is  urged  to  consider  carefully 
the  relation  of  Apperception,  Memory  and  Asso- 
ciation to  one  another,  as  set  forth  in  the  pre- 
ceding exposition.  According  to  our  experience, 
they  are  apt  to  get  more  or  less  tangled  in  the 
minds  of  students,  and  we  are  compelled  to  add, 
in  the  minds  of  writers  of  text-books.  Apper- 
ception is  an  integration  essentially,  while 
Memory  is  a  separation  essentially  ;  each  is  the 
opposite  of  the  other,  yet  each  is  necessary 
to  the  other,  and  both  form  ultimately  one 
process. 

We  have  tried  to  draw  the  limits  of  Associa- 
tion, which  has  its  place  in  Apperception  as  well 
as  in  Memory,  and  which  also  has  its  necessary 
counterpart  in  Dissociation. 

The  attempt  to  reduce  the  so-called  Laws  of 
Association  to  one  fundamental  Law  has  been 
made  by  a  number  of  psychologists,  among 
whom  Hamilton  is  specially  to  be  mentioned. 
With  them  the  principle  of  abstract  identity  is 
paramount.  Other  psychologists  have  insisted 
upon  reducing  the  Laws  of  Association  to  two  ; 
thus  they  rest  in  the  dualism  of  mind. 

The  truth  is,  however,  that  the  fundamental 
principle  of  Association  is  not  to  be  reduced  to 
one  or  two  Laws,  but  is  to  be  found  in  the  pro- 
cess of  the  Ego  which  has  both  unity  and  duality, 
both  identity  and  difference,  in  the  living  move- 
ment of  itself.     It  is  certain  that  the  Ego  makes 


278  PSYCHOLOGY  AND    THE  PSYCHOSIS. 

the  Law,  and  then  can  change  it  and  make  it 
over.  No  external  Law  can  bind  forever  the 
Ego,  whose  essence  is  to  be  self-legislative  ;  it 
makes  its  own  Law  and  this  self-making  Law 
is  ultimately  the  process  of  itself.  That  is, 
Association  is  finally  to  be  referred  to  the 
Psychosis. 

6.  The  power  of  volition  in  Memory  (and  also 
elsewhere)  is  measured  by  the  degree  and  quan- 
tity of  spontaneous  energy  it  can  call  forth.  The 
single  act  of  will  is  to  set  a  train  of  repetitions 
going  which  gets  to  be  involuntary.  The  one 
resolution  may  clothe  itself  in  a  life  of  deeds. 
Very  important  intellectually  and  morally  is  the 
transformation  of  the  Intentional  into  the  Spon- 
taneous, of  conscious  effort  into  unconscious 
ease.  I  start  to  learn  a  language,  I  have  to 
repeat  often  each  of  its  forms  and  words  by  a 
separate  act  of  will,  till  the  many  intended  repe- 
titions become-  one  spontaneous  energy ;  then  I 
can  read  and  hear  its  vocables  without  a  special 
struggle  after  their  meaning,  for  meaning  and 
utterance  have  become  a  single  instinctive  act. 
Still  further,  I  set  about  learnino;  a  now  lano;ua2fe 
in  itself  quite  as  difficult,  but  I  master  it  far 
more  easily  than  I  did  the  previous  one,  as  I  have 
acquired  and  made  spontaneous  the  system  of 
learning  a  language  in  the  first  instance.  I  still 
have  to  perform  the  work  of  repeating  words  and 
many    details,    but   they    are    now    instinctively 


MEMOBY.  279 

ordered  by  the  -one  principle,  the  manifold  acts 
move  easily  on  lines  already  in  the  mind. 

So  in  study  generally.  The  Memory  is  aided 
beyond  calculation  by  the  spontaneous  order  re- 
sulting from  previous  effort ;  if  every  act  of  learn- 
ing has  to  be  always  an  absolute  act  of  will,  pro- 
gress will  be  indeed  slow  and  painful.  A  very 
important  question  of  instruction  is,  How  much 
spontaneous  energy  can  one  volitional  effort  be 
made  to  call  forth?  Will-power  does  not  show 
itself  immediately  so  much  as  mediately,  by  the 
amount  of  power  unwilled  (or  spontaneous)  which 
it  can  start  and  direct. 

7.  The  Eo;o  has  now  mastered  the  act  of 
separating  the  image  from  Apperception  —  which 
is  the  essential  problem  of  Memory.  The  con- 
trol of  the  Image  has  been  obtained  which  the 
Eo^o  can  recall  through  its  own  internal  act. 
Still  this  Image  is  as  yet  but  the  copy,  the  direct 
copy  of  the  sensuous  object.  The  Ego,  how- 
ever, rules  it  as  master,  knows  it  as  its  own 
creature,  having  made  the  same  as  the  inner 
reflex  of  the  external  object.  The  whole  move- 
ment of  Memory  has  been  this  gradual  acquisi- 
tion of  mastery  over  the  Image,  that  it  appear 
when  ordered  and  act  under  command. 

There  remains,  however,  an  element  in  the 
Image  which  is  alien  and  refractory  to  the  Ego ; 
it  still  persists  in  being  the  picture  of  the  outer 
world,  though  this  picture  be  controlled  in  its 


280       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

movements  by  the  Ego.  But  the  latter  will  not 
endure  such  alienation,  it  begins  to  transform 
the  Image  from  being  a  likeness  of  the  object 
into  being  a  likeness  of  itself,  from  reflecting 
the  outer  world  to  reflecting  the  inner  world. 
That  is,  the  Ego  has  started  the  great  act  of 
Symbolization. 


SE  C  TION  SE  C  OND.—  I M AGIN  A  TION. 

In  Imagination  the  Ego  not  only  reproduces 
the  external  Image,  but  reproduces  it  with  a  new, 
internal  meaning  derived  from  itself  (the  Ego). 
Thus  it  is  that  the  meaning  begins  to  rise  into 
prominence  and  to  introduce  a  fresh  separation, 
which  we  call  the  separation  of  the  Image  into 
Meaning  and  Form.  In  the  sphere  of  Imagina- 
tion this  separation  will  remain,  and  will  consti- 
tute its  distinctive  characteristic.  Still  we  shall 
have  here  too  the  total  process  of  the  Ego,  and 
the  Imagination  will  reveal  the  Psychosis. 

Moreover,  we  need  a  special  term  for  the  Image 
in  the  present  sphere,  in  which  it  is  divided 
within  itself  into  Meaning  and  Form,  and  is 
beins  wrought  over  into  a  reflection  of  the  Ego. 
The  Image  we  shall  now  name  the  Symbol. 
This  is  a  somewhat  wider  usage  of  the  word  than 

(281) 


282       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

the  usual  one,  but  the  student  will  get  accus- 
tomed to  it  with  little  difficulty,  we  think. 

In  the  preceding  activity,  which  is  Memory, 
the  Ego  has  to  do  with  the  Image  as  copy  of  the 
Percept,  in  which  copy  Form  and  Meaning 
remain  in  immediate  unity.  But  now  the  Image 
is  separated  within  itself,  the  Meaning  is  tam- 
pered with,  the  Ego  begins  to  put  its  own  Mean- 
ins  into  the  sensuous  Form.  The  Image  is  no 
longer  simply  a  true  copy  of  nature,  but  starts 
to  being  a  copy  of  mind,  or  an  expression 
thereof.  Mind,  the  Ego,  begins  to  transform  the 
object,  in  fact  the  whole  external  world,  into  a 
reflection  of  itself.  Still  both  sides.  Form  and 
Meaning,  will  remain  throughout  the  sphere  of 
the  Imagination,  making  a  picture  diversely  put 
together,  a  kind  of  compound  photograph. 

Tracing  the  course  of  the  object  hitherto,  we 
find  that  in  Sense-perception,  it  was  internalized 
and  became  the  implicit  Image;  in  Representa- 
tion this  Image  becomes  explicit  generally,  while 
in  Memory  it  was  separated  as  copy  and  identi- 
fied with  its  object.  But  Imagination  is  going  to 
change  the  Image  both  internally  and  externally, 
both  as  to  Meaning  and  Form,  and  produce  the 
Symbol. 

Herewith  the  Ego  begins  to  image  itself, 
mind  cannot  stop  till  it  pictures  mind,  since  its 
very  nature  is  to  be  self-seeing,  self-knowing. 
In  Consciousness,  we  observed  the  Ego  dividing 


IMAGINATION.  283 

itself  within  itself  cand  holding  itself  up  before 
itself.  The  alien  copy  of  external  nature  is  now 
to  undero;o  a  transformation  till  the  Eo;o  can  see 
itself,  see  its  own  meaning  in  the  Imagre.     Pre- 

'  or? 

viously  the  Ego  has  been  chiefly  a  mirror  of  the 
outside  world,  and  the  Image  has  been  a  true 
likeness  of  the  object.  But  the  Ego  is  more 
than  the  simple  mirror,  it  in  its  innermost  essence 
is  also  the  thing  mirrored;  it  is  not  only  the 
reflecting  subject,  but  also  the  reflected  object; 
nay,  it  is  both  the  reflector  and  the  reflected  in 
one,  it  is  subject-object.  Thus  the  Imagination 
will  manifest  the  Psychosis,  or  the  total  move- 
ment of  the  Ego. 

Still  this  imaginative  sphere  of  the  Ego  has 
its  distinctive  characteristic  which  is,  in  general, 
the  separation  of  the  Image  into  Form  and 
Meaning,  and  the  process  of  overcoming  more 
and  more  that  separation.  The  Imagination, 
therefore,  shows  as  its  special  phase  the  second 
stage  of  the  Ego,  that  of  difference,  separation, 
division,  since  the  Image  divides  within  itself, 
has  an  inner  Meaning  to  its  outer  Form,  and  thus 
becomes  Symbol. 

The  Symbol,  on  the  whole,  has  been  the 
mightiest  means  for  training  the  race  out  of  the 
condition  of  nature  into  that  of  spirit.  It  is  the 
connecting  link  between  the  material  world  and 
mind,  it  is  the  bridge  which  the  Ego  constructs 
in  order  to  pass  out  of  the  sense-world  into  the 


284      PSYCHOLOGY  AND   THE  PSYCHOSIS. 

supersensible.  Symbolization  transforms  the 
physical  object  into  the  bearer  of  intelligence; 
the  soul  of  man  must  symbolize  or  die  in  the 
bud.  Its  earliest  objective  expression  is  a  Sym- 
bol, language  is  a  Symbol,  art  is  a  Symbol.  The 
Ego  creates  a  symbolic  world  for  self-utterance 
and  for  intercommunication  ;  human  society  would 
be  impossible  without  Symbols. 

We  shall,  therefore,  try  to  organize  this  sym- 
bolic world  which  environs  us  on  all  sides,  and 
whose  mastery  is  the  chief  end  of  education. 
We  shall  note  that  it  bears  everywhere  the  im- 
press of  the  Ego  which  created  it,  and  that  there- 
in the  Ego  is  seeking  more  fully  to  express  itself 
in  order  to  come  to  a  higher  self-consciousness. 

The  Symbol  may  be  considered  as  an  interpre- 
tation of  the  thing  of  nature  into  spirit.  As 
already  indicated  it  has  two  sides  or  parts  — 
Form  and  Meaning  or  a  Nature-part  and  an 
Ego-piirt ;  it  starts  with  the  physical  object  and 
elaborates  and  refines  the  same  more  and  more, 
that  this  object  become  the  adequate  reflex  of 
mind.  The  two  sides  are  always  present  in  this 
process  of  the  Imagination,  which  is  not  merely 
the  Ego  as  imaging  the  object  but  as  solf-imaging 
in  the  object.  Still  the  object  never  wholly  falls 
away,  though  getting  more  and  more  internalized, 
drawn  more  and  more  toward  the  Ego,  becoming 
more  and  more  ideal. 

Here  lies  the  reason  why  the  Imagination   is 


IMAGINATION.  285 

often  called  creative.  It  does  not  merely  repro- 
duce the  copy  of  the  object  like  Memory,  but 
moulds  the  object  over  and  puts  new  meaning 
into  it.  Thus  it  often  creates  the  object  afresh, 
and,  when  not  created  afresh,  the  object  has  a 
fresh  si<;nificance. 

The  process  of  the  Imagination  will  keep  up 
the  dualism  between  Form  and  Meaning,  and  will 
show  the  Meaning  gradually  usurping  the  Form 
and  reducing  it  almost  to  a  nullity. 

The  Form  is  here  the  external  element,  the 
object  or  its  image,  and  it  may  be  said  to  have 
two  meanings  in  the  Symbol.  The  first  meaning 
is  the  physical  one,  the  second  is  its  mental 
counterpart.  For  instance,  if  I  see  an  image  of 
a  fox,  does  it  mean  the  animal  literally,  or  its 
well-known  cunning?  The  latter  makes  the 
image  a  Symbol,  the  former  is  simply  a  copy  of 
an  external  object.  The  same  ambiguity  exists 
in  language.  If  I  say,  "  I  cannot  grasp  it," 
what  do  I  mean?  A  grasping  with  the  hand,  the 
nature-meaning?  Or  a  grasping  with  the  mind, 
the  spirit-meaning?  Grasping  a  physical  object 
or  grasping  a  thought? 

The  ambiguity  of  the  Symbol  is,  therefore,  a 
real  matter  and  lies  in  the  very  nature  of  it, 
which  is  double.  To  be  sure,  this  twofoldness 
of  the  Symbol  goes  back  to  the  Ego  itself,  which, 
in  the  sphere  of  Imagination,  is  seeking  to  make 
the  outer  object  the  bearer  of  the  inner  thought, 


286      PSYCHOLOGY  AND   THE  PSYCHOSIS. 

and  shows  all  the  gradations  between  the  two 
extremes. 

The  interplay  between  Form  and  Meaning  will 
characterize  the  whole  movement  of  Imagination, 
which  will  show  three  stages,  corresponding  to 
those  of  the  Ego,  which  is,  of  course,  the  active 
principle.  In  the  first  place,  the  Ego  will  make 
a  Form  which  has  a  single  meaning,  that  of  the 
natural  object  from  which  it  is  derived  —  the 
Nuture-sjmbol.  In  the  second  place,  the  Ego 
will  make  a  Form  which  has  a  double  Meaning, 
that  of  Nature  and  that  of  Spirit,  twofold  yet 
united  and  related  —  the  Art-symbol.  In  the 
third  place,  the  Ego  will  make  a  Form  which 
asain  has  but  a  simple  Meanins:,  that  of  the 
Spirit,  though  still  in  the  external  object  —  the 
Thought-symbol.  It  is  manifest  that  the  Ego, 
in  these  kinds  of  Symbols  —  the  Nature-symbol, 
the  Art-s3^mbol,  and  the  Thought-symbol  — 
moves  through  its  three  stages,  immediate, 
divisive,  and  unitary,  and  that  the  Imagination, 
the  symbol-making  power,  has,  as  the  soul  of  its 
activity,  the  Psychosis. 

These  three  stages  of  Imagination  will  be  desig- 
nated in  the  succeeding  exposition  as  follows: — 

I.  The  Natural  or  Imi>]icit  Symbol,  in  which 
the  Form  has  a  Meaning  still  sunk  in  nature,  and 
in  which  the  spirit  is  as  yet  undeveloped,  though 
at  work.  The  stage  of  immediate  unity  between 
Form  and  Meaning. 


IMAGINATION.  287 

II.  The  Artistic  or  Explicit  Symbol,  in  which 
Form  and  Meaning  arc  unfolded  into  difference  ; 
two  Meanings  (and  sometimes  more),  show 
themselves  —  the  Meaning  of  nature  and  the 
Meaning  of  spirit ;  between  these  two  is  a  kind 
of  struggle  for  supremacy,  with  final  victory  for 
spirit,  though  the  physical  side  with  its  sugges- 
tion is  still  retained.  This  movement  of  the 
Symbol  is  essentially  one  with  the  development 
of  Art  in  the  workl,  from  Orient  to  Occident. 

III.  The  Rational  or  Completed  Symbol,  in 
which  the  Ego  takes  possession  of  the  Form, 
banishes  wholly  the  physical  Meaning,  and 
installs  its  own  Meaning  in  the  same.  The  Sym- 
bol is  now  Sign,  and  the  Ego  sees  itself  fully 
therein.     The  rise  of  the  Sign-world. 

Thus  Imagination  is,  in  general,  the  symbol- 
making  activity  of  mind,  which  statement  covers 
a  vast  field,  not  simply  poetry  and  art,  but  every 
department  in  which  the  Ego  symbolizes  the  ob- 
ject, that  is,  makes  the  object  the  bearer  of  its 
meaning.  Thus  the  Ego  begins  to  make  itself 
objective,  by  transforming  the  natural  into  the 
symbolic  world.  In  this  latter  world  it  beholds 
a  picture  of  itself,  the  reflection  from  the  image 
is  its  own  visage.  This  is  not  yet  the  Ego  be- 
holding itself  purely,  as  Thought;  there  is  still  in 
the  Symbol  and  even  in  the  Sign  an  alien  ele- 
ment, which  prevents  the  perfect  recognition  of 
spirit  by  spirit.     Still  the  Symbol  is  a  great  aid 


288        PSYCHOLOGY  AND    TEE  PSYCHOSIS. 

up  to  a  certain  point ;  education,  art,  and  also 
religion  call  it  to  their  assistance.  It  constitutes 
a  most  important  turning-point  in  the  unfolding 
of  the  intellect,  which  has  hitherto  chiefly  sought 
to  internalize  the  external  world  in  Sense-percep- 
tion and  to  get  control  of  the  same  in  Memory. 
But  in  Imagination  the  opposite  movement  starts, 
the  Ego  seeks  to  externalize  the  internal  world 
through  the  Symbol. 

I.  The  Natural  or  Implicit  Symbol. 

In  this  stage  of  Symbolism  the  mind  is  still 
sunk  in  Nature,  though  it  sends  forth  flashes  of 
itself  through  its  material  wrappage  ;  the  dis- 
tinction between  Form  and  Meaning  is  not  yet 
made  real,  though  it  be  potentially  present;  the 
physical  object  overshadows  the  element  of  the 
Ego,  which  is  as  yet  savage,  infantile,  or  unde- 
veloped, but  which  nevertheless  produces  its 
Symbol,  must  produce  its  Symbol  if  it  be  Ego. 

This  stage  might  also  be  named  the  Symbolism 
of  the  Human  Body,  which  shows  the  Ego  giving 
the  most  immediate  utterance  of  itself  in  a  cor- 
poreal movement.  The  child  specially  is  full  of 
this  kind  of  Symbolism,  having  indeed  no  other 
expression  at  first ;  child-study,  when  it  begins 
to  transcend  its  narrow  physiological  limits,  will 
be  a  study  of  child-symbolism.  Still  the  grown 
person    never   gets   rid    of    his    body    and    its 


IMAGINATION.  289 

symbolic    utterance,    till    he  be    laid    with    his 
fathers. 

The  Symbolism  of  the  Body  or  the  Natural 
Symbol  we  shall  designate  in  three  different 
phases,  in  which  the  student  can  detect  the 
ordering  Eo;o. 

I.  The  immediate  movement  of  the  body  is 
itself  the  Symbol.  It  has  long  been  recognized 
that  the  spontaneous  gestures  of  the  human 
organism  have  a  meaning,  which  can  be  developed 
in  manifold  ways.  The  oratorical,  histrionic, 
and  mimetic  arts  depend  primarily  upon  bodily 
Symbolism.  Education  in  recent  times  has 
seized  upon  the  Natural  Symbol  both  for  com- 
prehending and  training  the  child.  If  you 
throw  the  infant  up  into  the  air  and  catch  it  in 
your  arms,  you  will  notice  its  wriggling  and 
resistance  as  it  falls.  What  is  the  meaning;  of 
such  bodily  struggle  ?  It  is  a  Natural  Symbol  by 
which  the  child  is  expressing  itself,  and  which 
you  are  to  read  understandingly.  Froebel  has 
employed  just  this  Natural  Symbol  as  the  first 
play  of  the  mother  with  her  child  in  his  Mutter- 
und-Kose  Liedei\  which  book  has  many  other 
instances  of  the  educative  use  of  this  kind  of 
Symbol. 

II.  The  immediate  movement  of  the  botly^:>ro- 
duces  a  Symbol  which  it  separates  from  itself  and 
throws  into  Time  through  the  voice.  The  vocal 
sound    is    a    more    internal  expression  than  the 

19 


290       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

gesture,  yet  on  the  other  hand  it  reaches  beyond 
the  bodily  periphery,  and  communicates  with  a 
new  sense,  that  of  hearing.  The  Ego  will  take 
the  sound  of  the  voice  and  elaborate  it  into  lan- 
guage, which  we  shall  hereafter  find  to  be  the 
most  complete  form  of  Symbolism.  At  present, 
however,  we  only  wish  to  observe  that  the  body 
by  means  of  the  voice  produces  a  Natural  Sym- 
bol, which  is  the  raw  material  of  the  Artistic  as 
well  of  the  Eational  Symbol.  The  Ego  will  find 
in  the  billowy  undulations  of  the  voice  with  its 
movement  in  Time  the  most  plastic  medium  for 
creating  the  Symbol  and  bringing  it  to  its  highest 
perfection. 

III.  The  immediate  movement  of  the  body 
produces  a  Symbol  which  it  separates  from  itself 
and  throws  into  Space  by  means  of  the  picture. 
The  separation  of  the  spatially  fixed  picture  from 
the  body  is  more  complete  than  the  temporally 
vanishing  sound ;  yet  both  the  body  and  the  pic- 
ture are  spatial  objects  and  therein  are  alike  ;  the 
body  has,  so  to  speak,  produced  a  body,  wholly 
different,  yet  also  one  with  itself,  while  the  sound 
of  the  voice  vanishes,  has  in  it  the  negative.  So 
much  for  the  Psychosis  in  this  sphere. 

Now  the  Ego,  in  making  the  object,  makes  it- 
self object;  in  making  the  picture,  it  is  really 
picturing  itself.  The  child  imitates  the  thing  of 
nature,  projects  it  into  some  form  of  externality, 
and  therein  seeks  to  create  it  anew.     The  picture 


IMAGINATION.  291 

of  the  tree  means  the  actual  object,  but  is  not  the 
actual  object;  the  child  has  begun  to  put  Mean- 
ing into  the  Form,  that  is,  has  begun  to  symbo- 
lize in  making  the  picture  of  a  tree. 

Let  us  further  illustrate  this  matter.  The 
child  bears  in  its  mind  the  iraao;e  of  a  dog  derived 
from  the  sensuous  object  which  it  has  seen.  It 
separates  the  image  from  the  Ego  and  makes  a 
picture  of  the  same  by  drawing  it  in  rude  out- 
lines. The  child  must  do  so,  must  externalize 
this  internal  image ;  it  would  not  be  an  Ego  un- 
less  it  made  a  picture  of  what  it  has  seen,  since 
the  Eg"©  is  just  this  separation  and  reproduction. 

Such  a  picture  is  the  child's  first  Symbol,  or 
one  of  the  first.  The  picture  stands  for  the 
dog,  yet  for  more,  namely,  for  the  activity  of 
the  child's  Ego,  which  has  therein  made  itself 
object.  It  is  well  to  look  into  the  significance  of 
the  process.  The  picture  is  the  child's  own,  and 
is  a  form  which  has  this  meanins::  the  Ego  has 
begun  to  separate  Form  from  Meaning,  that  is, 
to  separate  an  image  of  a  dog  from  a  real  dog, 
and  to  project  the  image  into  the  world  as  its 
own  product.  Such  is  the  process  of  the  early 
Symbol  which  has  an  important  bearing  on  the 
education  of  children,  who  ought  not  to  be  pun- 
ished for  making  pictures  but  to  be  guided 
therein,  else  they  will  put  them  in  wrong  places, 
and  probably  break  out  into  making  bad  pic- 
tures.    Picture-making  is    inherent,  innate,   we 


292       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

say,  and  can  be  turned  to  account  in  training  or 
be  allowed  to  run  to  wild  excess.  The  child 
must  make  pictures  as  well  as  play ;  picture- 
making  is  a  means  of  self-expression  and  is  a 
phase  of  the  limit-transcending  nature  of  all 
mind. 

Let  us  trace  more  fully  the  psychological 
movement  of  the  child's  mind  in  its  process  with 
the  picture. 

1.  The  child  sees  a  picture  of  the  dog.  There 
is  no  doubt  that  this  is  a  phenomenon  which  it 
feels  it  must  master.  (1)  At  first  it  is  so  sunk 
in  the  object  that  it  does  not  distinguish  the 
picture  from  the  real  dog.  It  shows  in  a  num- 
ber of  ways  that  it  expects  the  picture  to  move, 
to  run,  to  bark.  But  nothing  of  the  kind  takes 
place,  and  so  the  child  reaches  another  important 
stage.  (2)  It  separates  the  living  thing  from 
the  picture  of  the  same.  It  discriminates  the 
real  object  from  any  copy,  and  transcends  its 
first  delusion.  The  imao;e  of  the  dog  no  longer 
deludes  it  into  a  false  belief;  one  of  the  shows 
of  the  world  it  has  seen  through.  Still  it  cannot 
fully  make  the  separation  for  a  long  period  ;  it 
is  afraid  of  the  mask  though  it  has  seen  the  per- 
son put  on  the  mask,  and  in  playing  an  animal 
(horse  for  instance),  it  seems  quite  to  believe 
for  the  time  being  that  it  is  an  actual  horse. 
(3)  It  recognizes  a  little  world  of  pictures  dis- 
tinct  from    the    reality,    and    orders    the    same 


IMAGINATION.  293 

through  its  incipient  Apperception;  the  one 
experience  helps  correliite  further  experiences. 
The  child  has  begun,  in  general,  to  distinguish 
appearance  from  reality,  or  the  actual  thing  from 
its  imaged  counterpart. 

9i.  The  child  sees  a  person  making  a  picture  of 
a  dog.  This  act,  too,  excites  its  wonder  and 
ofives  rise  to  a  movement  of  its  infantile  mind. 
(1)  At  first  the  child  is  sunk  in  the  motion  of 
the  person  and  the  result  which  is  so  marvelous, 
namely,  the  person  becoming  a  picture  of  a  dog, 
and  therein  calling  forth  a  new  object  by  an  act 
of  creation.  The  child  fuses  the  Ego  of  the 
maker  with  the  thing  made,  till  the  former  ceases 
his  action  and  the  picture  stands  by  itself.  Then 
the  separation  is  suggested.  (2)  The  child  dis- 
tinguishes the  Ego  of  the  maker  from  the  picture, 
which  in  a  wonderful  way  has  been  thrown  out 
into  the  world  and  made  visible  ;  the  act  of 
separating  the  image  from  its  invisible  source 
has  been  shown  to  it  so  that  it  easily  moves  to 
the  next  stage,  which  is  an  apperception.  (3) 
The  child  recognizes  the  Ego  as  picture-maker  in 
general.  The  person  who  made  the  former 
picture  repeats  the  process,  and  shows  himself 
the  possiI)ility  of  many  pictures,  nay,  of  all. 

The  child  will  nsk  for  many  repetitions,  inas- 
much as  it  is  reaching  out  beyond  the  single  per- 
cept, and  is  apperceivingthe  Ego  as  picture-maker, 
which  fact  gives  it  unbounded  pleasure,  since  it 


294       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

is  transcending  its  own  limits  therein  and  assert- 
ing its  freedom. 

3.  The  child  makes  a  picture  of  the  dog.  It 
has  aheady  seen  the  Ego  as  picture-maker,  and 
will  follow  on  the  same  line.  A  double  imitation 
may  be  noticed  here  :  the  child  imitates  the  form 
of  the  object,  and  makes  the  picture  as  like  to 
the  original  as  possible;  also  it  imitates  the  Ego 
of  the  previous  maker  and  his  actions. 
The  first  imitation  is  the  attempt  to  know 
the  dog  by  creating  it  over  again,  by  mak- 
ing its  outward  shape;  the  second  imitation 
is  the  attempt  to  be  also  an  Ego  and  to 
express  the  Self  in  an  object.  The  child  has 
thus  become  its  own  picture-maker,  and  will  in 
this  respect  too  mainfest  the  developing  Ego. 
(1)  Its  first  picture  will  show  chiefly  the  joy  of 
the  act,  the  delight  in  the  expression  of  the  Self; 
the  mood  is  not  critical.  The  picture  need  not 
be  very  accurate,  just  a  little  similar  to  the  real 
object;  the  child  has  separated  the  image  from 
within  and  made  it  external,  and  therein  has 
uttered  itself;  it  too  has  now  an  Ego  active, 
triumphant  and  can  re-create  the  whole  world  in 
its  own  forms.  (2)  The  child  becomes  critical, 
and  starts  to  comparing  its  picture  with  the  real 
object.  The  difterence  is  noted,  that  which 
before  gave  so  much  pleasure  no  longer  satisfies. 
The  child  finds  its  own  imperfections,  again  a 
limit  ai)[)ears  which  must  be  transcended  in  some 


IMAGINATION.  295 

way.  (3)  It  repeats  the  picture,  corrects  the 
faults  which  are  not  glaring,  uses  the  object  as  a 
model.  A  new  pleasure  arises  ;  now  the  child 
takes  delight,  not  simply  in  expression,  but  in  the 
more  perfect  expression. 

Also  at  this  point  the  experience  of  the  race 
may  be  called  in,  which  has  elaborated  the  pres- 
ent form  of  self-utterance  in  the  art  of  Drawing. 
The  school,  therefore,  instructs  in  Drawing  as 
well  as  in  Reading,  in  the  visible  and  the  audible 
Symbol,  for  the  picture  is  a  Symbol,  having  a 
form  which  has,  besides  its  physical  purport,  an 
inner  Meaning.  The  rudest  picture  of  the  child 
signifies  that  its  Ego  has  uttered  (or  outered) 
itself. 

The  kindergarten,  accordingly,  should  look 
after  the  child's  need  of  drawing  objects,  and 
use  the  same  as  a  means  of  its  self-expression. 

While  picture-making  is  a  kind  of  play,  it  is 
also  a  counterpart  to  active  play,  it  requires 
some  contemplation  of  the  thing  to  be 
drawn,  some  little  thinking.  The  child,  play- 
ing horse,  has  to  show  movement,  and  is  really 
seeking  to  master  the  inner,  moving  principle 
of  the  animal,  but  the  child  chalking  off 
the  horse  on  a  board,  has  to  show  observa- 
tion of  the  outer  form  at  rest,  which  requires 
reflection  rather  than  activity.  If  the  picture  be 
drawn  from  memory,  there  is  a  more  internal 
process :    the    child's   Ego    has    to    seoarate  the 


296       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

image  from  itself  in  order  to  project  it.  Finally, 
if  the  child  is  looking  at  the  picture  made  by 
another,  the  contemplative  element  is  still  further 
emphasized. 

There  is  another  kind  of  picture-making, 
whose  material  is  sound  and  whose  instrument  is 
the  human  voice.  The  child  begins  to  talk  in 
pictures,  which  are  also  a  form  of  the  Ego 
uttering  itself.  Speech  is,  indeed,  the  most 
intimate  expression  of  the  soul,  taking  up  and 
embodying  in  its  tones  the  images  which  Ego 
internally  separates  from  itself.  The  greatest 
picture-maker  is  the  Ego  painting  in  sound. 
Moreover  it  throws  its  pictures  of  this  kind  into 
Time,  into  succession,  while  it  projected  those  of 
the  previous  kind  into  Space,  into  extension. 

Thus  the  Ego  projects  its  Space-picture,  which 
has  shape,  and  its  Time-picture  which  is  at  first 
the  word.  Both  are  Symbols  having  an  inner 
meaning  to  an  outer  form.  The  image  of  the 
external  object  both  in  extension  and  in  succes- 
sion is  seized  upon  by  the  Ego  for  self-utterance. 

In  the  movement  of  the  Natural  or  Implicit 
Symbol  we  have  found  that  the  Ego  makes  the 
Form  (say  the  picture),  while  the  Meaning  is  the 
real  object.  At  first  for  the  child  the  making  of 
the  picture  is  a  making  of  the  real  object,  till  it 
separates  image  from  reality.  But  the  Ego  has 
now  separated  Form  and  Meaning;  the  picture 
means  the   object,  but  is   no  longer  the  object. 


IMAGINATION.  297 

In  like  manner  the  vocal  sound  or  spoken  word 
is  a  Form  which  has  for  its  Meaning  a  real  ob- 
ject. Thus  we  observe  that  in  the  Natural  Syni- 
l)ol  the  Form  has  become  a  product  of  the  Ego, 
while  the  Meaning  of  this  Form  is  a  thing  of 
Nature. 

The  Eg-o  now  finds  that  it  has  made  this 
Form —  the  picture  or  the  word — is  master  of  the 
same,  and  so  can  employ  it  at  will.  Accordingly 
the  Ego  begins,  consciously  or  unconsciously,  tt» 
put  its  own  Meaning  into  its  own  Form,  along- 
side of  the  previous  natural  Meaning.  Herewith, 
however,  the  Natural  Symbol  comes  to  an  end, 
and  the  Artistic  or  Explicit  Symbol  has  arisen. 

II.  The  Artistic  or  Explicit    Symbol. 

This  is  again  the  second  stuge  of  the  Ego,  that 
of  separation,  which,  however,  has  its  own  distinc- 
tive character.  The  Form  is  now  seen  to  have, 
strictly  speaking,  two  Meanings,  a  nature-mean- 
ino-  and  a  thonght-meaning.  When  I  read  in 
Shakespeare  the  expression  ;  "  We  have  scotched 
the  snake,  not  killed  it,"  I  am  aware  of  two 
Meanings,  the  one  pertaining  to  the  literal  fact, 
the  other  to  the  human  deed  which  it  suggests. 
The  literal  Meaning,  however,  can  only  be  ob- 
tained by  an  effort  of  analysis,  and  vanishes 
before  the  second  Meaning,  which  is  the  Mean- 
mcf  that  the  Ego  (in  the  above  instance  Macbeth's 


298       PSYCHOLOGY  AND    TEE  PSYCHOSIS. 

Ego)  puts  into  the  Form,  here  an  Image  in 
words.  The  first  Meaning,  accordingly,  blends 
with  the  Form,  which  is  taken  from  Nature, 
while  the  second  Meaning,  that  of  the  Ego  or 
the  thought,  becomes  the  emphatic  one. 

Thus  the  dualism  between  Form  and  Meaning, 
which  has  been  hitherto  implicit  and  undeveloped, 
becomes  explicit  and  pronounced,  showing  the 
Form  given  by  Nature  versus  the  Meaning  given 
by  the  Ego;  the  two  sides,  sharply  separated  yet 
firmly  united,  constitute  the  Symbol,  which, 
therefore,  has  in  it  the  process  of  the  Ego,  and 
is  a  new  revelation  of  the  Psychosis,  through 
which  it  is  connected  with  the  total  psychical 
movement. 

Moreover,  this  new  Symbol  may  be  called  the 
Artificial  (as  against  the  Natural)  Symbol,  or 
bettei',  the  Artistic  Symbol,  since  with  it  Art  has 
dawned.  The  Art-symbol,  therefore,  rises  out 
of  and  is  intimately  connected  with  the  Nature- 
symbol,  which  is  hardly  more  than  the  Ego's  di- 
rect reproduction  and  imitation  of  the  object  of 
Nature.  But  the  Ego  begins  to  put  its  own 
Meaning  into  the  Nature-symbol,  and  thereby 
transforms  it  into  an  Art-symbol. 

The  characteristic  of  the  Explicit  Symbol, 
therefore,  is  the  separation  and  interaction  be- 
tween Form  and  Meaning.  The  Ego  has  un- 
folded the  Image  into  a  difference  corresponding 
to  its  own  ;  the  previous  stage,  in  which  Meaning 


IMAGINATION.  299 

was  sunk  in  the  Form,  has  gone  over  into  a  more 
advanced  condition.  Now  the  symbolic  activity 
of  the  mind  distinctively  shows  itself  and  builds 
for  itself  a  great  world,  which  has  to  be  organized 
by  the  person  who  wishes  to  understand  symbol- 
ism in  the  development  of  the  individual  as  well 
as  in  the  historic  movement  of  the  race. 

Herein  we  shall  find  the  inner  process  which 
has  hitherto  manifested  itself  in  all  the  works  of 
the  Eo'o.  The  distinction  between  Form  and 
Meaninir  is  made  valid  in  numerous  products, 
while  the  external  Form  is  kept  substantially 
intact.  But  the  Ego  finds  this  external  Form 
alien  to  itself,  begins  to  attack  it  and  to  trans- 
form it  in  various  ways,  till  it  becomes  more 
pliable  or  more  expressive  of  the  inner  Meaning. 
Finally  from  this  struggle  there  arises  a  harmony 
between  the  Ego  and  its  Form,  and  the  World 
Beautiful  has  arisen  upon  the  wondering  eyes  of 
mortals. 

The  general  statement  of  the  threefold  move- 
ment  of  the  Explicit  Symbol  we  shall  mark  out 
more  distinctly  in  the  following  survey. 

I.  Form  kept,  but  new  Meaning  put  into  it. 
That  is,  the  second  or  derived  Meaning  slips  in 
alongside  of  the  native  Meaning,  whereby  the 
Implicit  Symbol  goes  over  into  the  Explicit  one. 
The  duplicity  is  here  in  the  Meaning. 

II.  Form  changed  or  transformed;  the  Ego 
treats  the  Form  as  it  has  treated  the  Meaning, 


300       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

knowing  the  same  to  be  its  own;  the  duplicity 
enters  the  Form  also,  divides  it  and  alters  it. 

In  the  previous  stage  the  Form  was  single, 
though  the  Meanino;  was  double  ;  but  now  the 
Form  too  is  double,  or  treble  it  may  be,  or  more, 
while  the  Meaning  corresponds,  and  thus  gets 
lost  in  the  multiplicity  of  shapes.  Oriental 
art. 

III.  Form  transfigured;  it  is  restored  to  unity 
with  itself  and  to  harmony  with  the  Meaning, 
wdiich  now  becomes  transparent  in  and  through 
the  Form,  and  finds  therein  its  adequate  expres- 
sions.    Art-forms  of  the  Occident. 

The  movement  of  the  Explicit  Symbol  in  its 
complete  sweep  is  what  is  usually  called  the 
movement  of  Art  in  its  historic  development 
from  the  beginning  down  to  the  present.  All 
Art  is,  however,  not  beautiful,  at  least  not  beau- 
tiful to  us  Occidentals.  An  ugly  period  in  the 
Orient  preceded  the  Greek  ideal  of  beauty.  But 
the  latter  unfolded  out  of  the  former,  and  a 
study  of  symbolism  includes  both.  The  Ego 
was  at  work  in  the  East  as  well  as  in  the  West, 
in  Egypt  as  well  as  in  Hellas.  Our  psychology 
cannot  be  limited  by  a3sthetic  canons,  though  it 
certainly  must  include  them.  The  groping 
lines  of  the  savage,  the  fastastic  grotesquery  of 
the  Hindoo  are  psychological  as  well  as  the 
exquisite  symmetry  of  the  Greek.  A  History 
of  Art  is  an  illustrated  World  History,  with  pic- 


IMAGINATION.  301 

tures  taken  by  the  Ego  of  itself  in  its  various 
stages  of  progress.  A  general  outline  of  these 
stages  we  shall  now  seek  to  set  forth. 

I.  Form  kept  hut  new  Meaning  put  into  it. 
The  separation  takes  place,  but  the  Ego  in  this 
sphere  preserves  the  external  object  intact,  though 
changing  its  physical  or  outer  purport  into  an 
inner.  Nature  is  not  directly  tampered  with  or 
forced  into  an  alteration  of  her  native  siiape  in 
order  to  express  some  content  of  the  Ego. 
Three  phases  we  shall  here  designate. 

1.  There  is  an  immediate  union  of  Form  with 
Meaning.  Each  side  is  present  in  full  force,  yet 
not  sundered.  If  a  poet  gives  a  description  of 
shooting  Niagara  Falls,  it  will  intimate  a  great 
and  dangerous  crisis  of  the  individual  or  of  the 
nation ;  the  physical  object  bears  a  spiritual 
counterpart,  when  it  is  elevated  into  a  Symbol. 
A  description  of  the  storm  in  the  Odyssey  reflects 
the  storm  in  the  hero's  soul,  else  it  were  not 
poetic.  Likewise  the  story  of  the  wanderings  of 
Ulysses  to  many  a  foreign  land  is  not  a  geograph- 
ical account,  in  spite  of  the  commentators  ;  if  it 
were  such  merely,  it  would  be  prose,  even  if 
written  in  good  hexameters.  A  description  of  a 
flower  may  be  beautiful,  fanciful,  ingenious,  and 
still  not  be  symbolical,  that  is,  may  not  have  an 
inner  suggestion.  Elaborate  portrayals  of 
scenery  are  often  prosaic  and  dull,  in  spite  of 
much  ornament    and    effusive    sentiment ;    they 


302       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

lack  the  inner  bond  which  unites  them  with  the 
Ego.  Read  the  descriptions  of  nature  in  Goethe's 
Wilhehn  Meister  and  see  how  a  poet  makes 
them  reflect  the  central  action.  It  is,  however, 
a  nature-poet  who  proceeds  unconsciously  in  this 
matter;  his  special  gift  is  to  see  in  the  physical 
world  about  him  the  deepest  intimations  of  the 
spirit,  and  to  utter  them  in  his  verse.  Such  is 
specially  Burns  at  his  best,  that  is,  when  he  does 
not  spoil  his  poetic  vision  by  trying  to  be 
reflective. 

In  like  manner  the  early  Mythus  shows  an  im- 
mediate, instinctive  unity  between  Form  and 
Meaning.  The  mythologizing  Ego  of  the  savao-e 
puts  itself,  that  is,  a  person  into  the  sun,  the 
clouds,  the  storm,  the  motions  of  which  are 
indicative  of  a  will.  But  this  person,  while  an 
Ego,  is  different  from  the  ordinary  individual; 
it  has  unlimited  power,  and  its  field  of  activity 
is  the  whole  earth  and  heaven.  The  savao-e  dis- 
tinguishes  his  limited  Ego  from  this  universal, 
all-powerful  one,  which  he  calls  a  deity.  Mythol- 
ogy is  the  rise  of  man  through  the  phenomena 
of  nature  to  the  conception  of  God.  Thus  the 
physical  world  becomes  a  Symbol  laden  with  the 
spirit.  Probably  the  ancient  Vedas  reveal  the 
primitive  mythical  movement  of  man  better  than 
any  other  human  document.  The  clouds  may 
be  the  cows  of  ludra,  whose  milk  is  the  rain 
dropping  upon  the  earth  and  making  it  fruitful ; 


IMAGIJSFATION.  303 

or  they  may  be  baleful  demons  seeking  to 
quencb  the  light  of  the  sun-god. 

The  primitive  Aryan  must  verily  have  been  a 
myth-maker,  instinctive  therein  above  all  men  ; 
Homer  is  his  greatest  child.  Still  the  Semite  is 
not  far  behind,  especially  with  his  story  of  Eden, 
which  seems  so  naive,  so  unreflective,  and  which 
has  taken  such  a  mighty  hold  on  the  race,  train- 
ing it  out  of  its  primal  unconscious  state  into  a 
self-conscious  life,  that  story  itself  being  the 
movement  of  the  Ego  in  a  mythical  form. 

It  is  not  always  easy  to  say  whether  the  poet 
was  conscious  or  unconscious  in  his  symbolizing 
activity.  Homer  often  baffles  us.  The  Hours 
which  open  and  close  the  gates  of  Olympus  for 
the  Gods,  and  who,  accordingly,  preside  over  the 
portals  between  Time  and  Eternity,  or  between 
the  Finite  and  the  Infinite  —  to  what  extent  was 
he  aware  of  such  a  meaning?  Still  we  may  be 
sure  that  he  knew  the  significance  of  the  Allegory 
of  the  Prayers  in  the  Ninth  Book  of  the  Iliad, 
and  that  he  must  have  been  conscious  of  the 
meaning  of  the  symbol  of  the  two  fig-trees,  the 
wild  and  the  tame,  under  which  Ulysses  slept 
before  going  to  Phteacia.     (Odyssey,  Book  V.) 

Our  age  is  said  to  be  no  longer  myth-making, 
but  it  still  has  the  story,  which  now  has  become 
the  anecdote.  A  good  anecdote  sets  off  the  uni- 
versal character  of  a  man  or  event  in  some  narra- 
tive more  or  less  fictitious,  and  is  usually  taken 


304      PSYCHOLOGY  AND   THE  PSYCHOSIS. 

up  and  stamped  by  the  people,  though  some 
individual  may  have  started  it  going.  The  story 
of  John  Brown's  reaching  down  and  kissing  the 
little  negro  child  on  his  way  to  execution  has 
been  shown  to  be  '<  a  myth,"  still  it  embodies 
most  effectively  the  truth  of  the  situation,  and 
well  illustrates  the  old  saying  that  poetry  is 
truer  than  history.  The  anecdotes  which  clus- 
ter around  the  name  of  Lincoln,  who  was  a  myth- 
maker  himself,  show  that  the  mythical  spirit  is 
not  wholly  dead.  The  popular  hero  is  still 
enshrined  in  legend,  even  by  a  people  otherwise 
prosaic;  George  Washington  with  his  little 
hatchet  is  no  exception. 

The  anecdote  has,  however,  a  very  wide  sweep; 
it  is  most  commonly  an  illustration  of  some  ab- 
stract principle,  maxim  or  fact;  the  story-teller 
usually  starts  off  with  saying,  "That  reminds 
me"  of  a  similar  incident  or  tale.  Here  we 
have  a  distinction  made  between  Form  and  Mean- 
ing, or  the  illustration  and  the  matter  illustrated, 
wherewith  we  are  ready  to  pass  to  the  next  head. 

2.  Form  kept,  but  a  separation  between  Form 
and  Meaning  which  is  purposed.  The  Symbol 
thus  falls  into  two  distinct  parts,  and  emphati- 
cally reflects  the  divisive  state  of  the  Ego.  The 
shapes  which  arise  from  this  division  are  many; 
in  fact,  the  Form  divorced  from  its  Meaning,  has 
a  tendency  to  fall  asunder  into  a  multitude  of 
fragments.     Yet  each  fragment  gives  a  glimmer 


IMAGINATION.  305 

of  the  sense  or  significantly  points  to  the  same, 
though  it  be  hidden  under  a  veil.  Literature  is 
simply  full  of  these  diversified  bits  of  symboUsm, 
a  few  of  which  we  shall  throw  into  groups  where- 
in the  reader  will  note  the  general  sequence. 

(1)  Here  in  advance  we  may  place  the  Meia- 
phovy  which  lies  imbedded  in  all  human  speech, 
when  it  passes  from  expressing  things  of  sense  to 
expressing  things  of  mind.  The  word  divides 
within  itself  into  Form  and  Meaning,  or  it  has 
two  meanings,  the  sensuous  and  the  mental. 
When  I  say,"  I  grasp  your  meaning,"  I  imply  the 
separation  above  mentioned;  the  word  "  giasp  " 
is  a  metaphor  which  the  Ego  has  to  divide  in  order 
to  get  its  mental  significance.  All  operations  of 
the  mind  have  to  be  expressed  metaphorically 
at  first;  language  has  its  metaphorical  stage, 
writers  have  a  metaphorical  style,  or  a  meta- 
phorical i^eriod.  Undoubtedly  language  shows  a 
tendency  to  free  itself  of  the  ambiguity  of  the 
metaphor,  in  proportion  as  it  becomes  the  vehicle 
of  thought ;  culture  finally  gets  to  be  purely  the 
tillage  of  the  mind.  Still  the  Ego,  unfolding 
itself  in  speech,  imprints  upon  the  very  words  its 
own  duality.  The  Parable  takes  a  simple  event 
or  an  action,  and  describes  it  in  some  detail,  with 
an  undercurrent  of  a  different  purport  running 
along  with  the  narrative.  **  Behold,  a  sower 
went  forth  to  sow."  But  we  are  made  to  feel 
the  other  meaning  in  the  account  of  the  sowing ; 

20 


306       PSYCHOLOGY  AND   TEE  PSYCHOSIS. 

thus  it  is  also  with  the  rest  of  the  parables  in  the 
New  Testament,  which  loves  to  clothe  some 
inner  doctrine  with  the  common  occurrences  of 
life,  and  has  the  general  tendency  to  transform 
the  whole  sensuous  world  of  man,  even  his  food, 
his  bread  and  wine,  into  a  spiritual  counterpart. 
The  Comparison  (or  Simile)  makes  explicit  the 
resemblance  between  the  outer  and  inner,  or 
between  sense  and  spirit,  which  is  implied  in  the 
metaphor  and  the  parable.  Homer  is  notably 
full  of  comparisons,  while  the  Orient  leans  more 
to  the  implicit  metaphorical  manner,  which 
Classic  Art  in  all  its  forms  is  decidedly 
inclined  to  shun.  Classicism  is  open,  direct, 
unambiguous  as  possible ;  that  Homer  has 
comparisons  rather  than  metaphors  is  character- 
istic of  his  Hellenic  blood  as  distinguished  from 
the  Oriental.  Shakespeare  on  the  contrary  is 
highly  metaphorical,  while  Goethe  returns  to 
the  classical  spirit.  It  ought  to  be  noticed  that 
there  are  many  kinds  of  comparisons,  outer 
things  may  be  compared  to  outer  and  inner  to 
inner;  still  the  highest  function  of  the  com- 
parison is  to  reveal  the  inner  through  the  outer, 
to  help  spirit  grasp  spirit  through  the  external 
object.  We  should  not  forget  that  the  Ego 
through  the  symbol  is  trying  to  express  itself 
so  as  to  come  to  self-knowledge. 

(2)  In    the    liiddle  Form    and   Meaning    fall 
wholly  asunder,  they  are  completely  disjoined  so 


IMAGINATION.  307 

that  the  latter  is  hidden  in  its  external  covering. 
All  symbolism  has  an  element  of  the  riddlesorae 
in  itself,  the  Form  may  be  said  to  have  always 
two  Meaninsrs  and  sometimes  more.  In  our 
time  the  riddle  has  for  tlie  most  part  dropped 
down  to  a  mere  sport  or  social  game,  though 
we  sometimes  even  now  hear  of  "  the  riddle  ol 
existence."  But  in  ages  past  the  riddle  has 
played  no  unimportant  part  in  the  move- 
ment of  human  consciousness.  In  old  Greece 
was  the  sphinx-riddle  which  the  Greek  Hero 
was  compelled  to  gruess  or  perish ;  in  some 
fashion  he  had  to  get  the  inner  from  the 
outer,  the  Meaning  from  the  Form,  or  lose 
his  Hellenic  destiny.  The  symbol  of  ancient 
Egypt  was  just  this  embodied  riddle,  the  sphinx; 
that  old  people  of  the  Nile  seem  to  have  been 
a  riddle  to  themselves;  indeed  the  entire  Orient 
has  this  unclear,  mj'^sterious,  amV)iguous  view  of 
itself,  which  becomes  clarified  in  that  little  spot 
of  antique  sunshine  known  as  Hellas.  Yet  this 
sunshiny  spot  is  bordered  with  circumambient 
darkness.  The  Greek  Oedipus  guessed  the 
riddle  of  the  sphinx,  but  it  should  be  added,  fell 
into  another  deeper  riddle  in  his  own  life. 
Allied  to  the  riddle  is  the  Oracle,  the  response 
of  the  God,  which  was  often  ambiguous,  double 
in  meaning,  enigmatic,  to  the  Greek  mind.  That 
is,  the  divine  answer  to  man  is  dubious,  and  man 
himself    must    at    last    interpret    the    two-edged 


308       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

oracle  through  his  own  intelligence.  Apollo 
himself,  God  of  Light,  speaks  in  riddles,  as  if 
saying  to  his  coiisultor:  Think  it  out  for  your- 
self, just  for  that  you  have  Reason.  So  Themis- 
tocles  interpreted  the  »*  wooden  walls"  of  the 
Delphic  Oracle  to  mean  ships  and  not  the  wooden 
inclosure  of  the  Acropolis,  and  thereby  saved 
his  people.  The  oracular  st;ige  of  Greek  mind 
is  seen  everywhere  in  the  History  of  Hero- 
dotus, who  also  shows  the  beginning  of  its  disso- 
lution. Oedipus  could  guess  the  Egyptian 
sphinx-riddle,  but  could  not  circumvent  the 
Greek  Oracle  that  "  he  would  slay  his  own  father 
and  marry  his  own  mother." 

In  the  case  of  Themistocles,  and  in  that  of 
Socrates  too,  the  interpreter  who  can  see  the  true 
Meaning  in  the  Form  has  become  more  impor- 
tant than  the  Oracle,  and  the  latter  has  to  decline. 
Still  we  may  say  that  the  Egyptian  Riddle  and 
the  Greek  Oracle  show  two  great  stages  in  the 
movement  of  the  world-historical  conscious- 
ness, both  of  which,  however,  have  been  trans- 
cended, though  both  may  re-appear  to-day  in 
the  undercurrents  of  civilized  peoples.  The 
mighty  dramatist  has  employed  both  in  his  art; 
Hamlet  perishes  because  he  cannot  solve  the 
riddle  of  life  ever  present  to  him  ;  Macbeth  is 
led  on  to  a  tragic  fate  by  the  oracles  which  drop 
down  on  his  path.  The  riddle  and  the  oracle 
may    sink     to     a     mere    play     of     words,    ex- 


IMA  GIN  A  TION.  309 

pressing  the  duplicity  of  speech  ;  then  comes  to 
light  the  Pun.  That  well-known  Oracle,  Baron 
Rothschild,  was  once  consulted  by  an  American 
about  the  way  to  get  rich,  when  he  responded  in 
his  vernacular:  '*  I  buys  sheep  (cheap)  and  I 
sells  deer  (dear)."  Such  was  the  riddlesome 
response,  which  our  American  questioner  had  no 
great  difficulty  in  interpreting. 

The  pun  has  had  its  share  of  disparagement  in 
these  days,  still  it  should  be  seen  to  be  inherent 
in  human  language,  which  has  double  meanings  in 
words  just  through  being  symbolical.  A  streak 
of  punning  runs  through  all  literature,  the  very 
highest  is  not  exempt;  Homer,  Dante,  Shake- 
speare, Goethe  have  their  puns,  every  one  of 
them.  There  is  hardly  a  vocable  which  has  not 
an  inborn  tendency  toward  having  two  senses, 
patterning  therein  after  the  Ego,  its  source  ;  yet 
these  two  senses  must  be  joined  together  by  that 
same  Ego,  else  there  is  no  pun,  which  consists  in 
unitini?  the  double  meaning  in  a  single  act  of 
mind.  The  cunning  duplicity  of  the  word  is  thus 
overreached  by  the  Ego  and  laughed  at. 

(3)  But  Form  and  Meaning  cannot  thus  stay 
asunder,  they  are  seen  fused  together  in  other 
popular  styles  of  expression,  such  as  the  Fable, 
which  usually  gives  a  short  account  of  some  ani- 
mal or  of  some  physical  fact  with  an  implied 
reference  to  man.  The  fable  thus  has  also  the 
two  meanings,  one  of  nature  and  one  of  mind. 


310       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

The  farmer  putting  the  snake,  stiff  with  cold, 
into  his  bosom;  the  oak  and  the  reed  in  the 
wind;  the  fox  and  the  grapes,  are  well-known 
instances  taken  from  ^sop,  with  whose  name 
the  fable  is  specially  connected.  He  was  re- 
puted to  be  a  slave,  and  his  humble  wisdom  may 
well  remind  us  of  Uncle  Remus  and  Brer  Eab- 
bit.  The  fable  chiefly  seizes  the  actions  of  the 
animal  world  for  its  Form,  while  its  Meanins;  is 
some  lesson  of  prudence  or  cunning,  or  some 
sudden  flash  into  the  depths  of  human  nature.  It 
always  kept  its  little  nook  in  the  grand  mansion 
of  literature  till  the  time  of  Lafontaine,  who  in 
his  charming  book  elevated  it  into  one  of  the 
world's  classics.  In  this  connection  we  ma}' 
mention  the  Proverb,  which  often  is  hardly 
more  than  a  concentrated  fable.  "When  you 
are  with  wolves  you  must  howl  "  is  a  form  of 
statement  in  which  the  animal  does  work  for  the 
man.  But  the  proverb  has  prodigious  variety, 
drawing  from  every  possible  source,  yet  with 
the  general  tendency  of  putting  tersely  an  inner 
sense  into  some  outer  shape.  "  A  rolling  stone 
gathers  no  moss;  "  "  the  longest  pole  knocks  the 
persimmon;  "  "  unrelated,  uneducated."  If  the 
proverb  comprises  the  fable  into  a  pithy  sentence, 
the  A2)oIogiie  may  be  regarded  as  the  ex[)ansion 
of  the  fable  into  a  tale  or  poem,  having  consid- 
erable length.  Perhaps  the  most  famous  apo- 
logue in  literature  is  the  story  of  Reynard  the 


IMAOmA  TION.  3 1 1 

Fox,  in  which  the   chief  members  of  the  animal 
kingdom    are  introduced  as   characters,  and  an 
action  is    spun  out  of  them  which   reflects   the 
conduct  of  men  and  portrays  the  spirit  of  an  age. 
In  Personification  there  is  also  the  separation 
between  Form  and  Meaning.     But  a  new  turn 
comes    in  ;  some   lower  existence,  an  object   of 
nature  or  even  an  abstract  quality,  is  made  into 
a  person  ;  the  entire  Ego  may  stand  for  one  of 
its  attributes.     Hence    personification    runs   the 
danger  of   becoming  hollow,  formal,  spiritless, 
since  the  all-embracing  Ego  is  filled  with  one  of 
its  own  little  abstractions  ;  with  such  a  content 
the  Form  seems  indeed  empty.     It  is  well-known 
that  the  Roman  poets  liked  personification,  which 
appears  so  stiff  and  jejune  beside  the  concrete 
shapes  of  Greek  poetry.     Later  Kome  had  little 
faith  in  the  Gods  as  persons,  hence  they  existed 
chiefly  in  their  attributes;  CiBsar  hardly  believed 
in  Minerva,  but  did  believe  in  Wisdom.    Still  the 
greatest  poets,   even  early  Homer,   employ  per- 
sonification, generally  in  a  subordinate  way.    We 
should  not  forget, however, that  thetwo  most  ideal 
female    characters  in   modern  literature,  Dante's 
Beatrice  and  Goethe's  Margaret,  hover  between 
Person    and    Personification.     The    Allegory    is 
an    expanded  Personification,  in    which   usually 
the  Virtues    and    the    Vices,    Peace    and    War, 
the    Seasons  and    the    Graces    appear    in    some 
kind    of   action.     Two    allegorical   masterpieces 


312       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

have  a  permanent  place  in  English  literature: 
Bunyan's  Pilgrim's  Progressand  Spenser's  Faerie 
Queen.  In  groups  of  sculpture  and  in  the  spec- 
tacular drama,  allegory  asserts  strongly  its  right. 
But  it  lacks  the  fullness  of  characterization 
which  exhibits  the  concrete  living  man,  and  which 
shows  not  simply  one  abstract  trait  or  tendency 
but  also  the  counter  tendency.  Othello  is  not  jeal- 
ousy alone,  but  also  the  struggle  against  jealousy. 
The  Ego  is  not  the  blank  identity  of  one  virtue  or 
one  vice,  but  it  divides  within  itself  and  must 
show  self-opposition  in  order  to  reveal  its  process. 

Such  are  some  of  the  shapes  which  spring  from 
the  separation  of  the  symbol  into  Form  and 
Meaning.  The  above  list  is  far  from  being  ex- 
haustive ;  the  figures  of  speech  and  the  kinds  of 
verse  belonging  here  are  almost  innumerable. 
A  Ehetoric  or  a  Poetic  might  undertake  to  order 
them;  this  order,  however  manifold  its  details, 
should  always  be  seen  springing  from  the  Ego, 
whose  finest  divisions  are  to  be  unified  finally  in 
the  Psychosis. 

In  the  present  stage  of  the  Symbol,  its  inner 
division  has  certainly  manifested  itself  in  an 
adequate  fashion.  But  the  Ego  cannot  remain  in 
separation,  nor  can  the  Symbol,  its  imaginative 
child.  Now  we  shall  note  a  movement  toward 
the  uniting  of  Form  and  Meaning,  which  will 
not  be  the  first  or  immediate  unity,  but  the 
unity  which  comes    after  and  contains  in  itself 


IMA  OINA  TION.  3 1 3 

the  previous  se[)aration.  That  is,  the  process  of 
the  SymI)ol  is  now  to  be  a  conscious  one,  which 
is  the  staije  next  to  be  unfolded. 

3,  Form  kept,  but  a  unity  between  Form  and 
Meaning  which  is  [)urposed.  The  dualism  of  the 
forejToing  stage  is  overcome,  yet  is  ideally  pre- 
served in  the  self-conscious  procedure  of  the  Ego. 
There  is  still  fidelity  to  the  outer  object,  yet  this 
fidelity  is  intended  ;  the  symbolic  activity  of 
mind  has  become  aware  of  itself,  and  proceeds  to 
a  fresh  manner  of  expression,  which  takes  up  its 
present  stage. 

In  this  realm  of  conscious  symbolizing  we 
have  to  place  a  large  part  of  the  poetry,  story- 
tellino;  and  novel-writino;  of  a  civilized  aire.  The 
Ego  with  its  new  meaninsj  reverts  to  the  old 
forms  of  nature  and  of  the  my  thus,  and  makes 
them  again  the  utterance  of  the  spirit  of  the 
time.  In  this  present  sphere  it  will  manifest 
itself  in  three  phases,  naturalistic,  paramythical 
and  realistic. 

( 1 )  Nature  is  seized  upon  and  made  to  take 
the  atmosphere  and  the  color  of  the  soul.  A 
picture  by  Turner  seeks  not  only  to  be  true  to 
the  reality  but  to  give  to  it  a  psychical  mood, 
or  a  suggestion  of  an  indwelling  presence  of 
the  spirit.  A  description  of  a  landscape  by 
Ruskin  will  intimate  the  soul  which  h.is  or  ought 
to  have  its  home  in  such  an  environment.  The 
poet  also  employs  nature  for  the  expression  of 


314       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

his  moods  or  even  of  his  thought ;  yet  she  is 
not  to  be  forced  into  some  strain  foreign  to 
herself;  her  form  is  to  be  respected,  and  even 
her  dim  intimations  are  not  to  be  violently 
crossed  ;  rather  are  they  to  be  carried  up  into 
the  clear  sunshine  of  the  self-knowing  mind. 
Dante's  landscape  is  specially  wrought  over, 
being  selected,  and  adjusted  to  the  soul  at  the 
center  of  each  infernal  ditch;  the  scenery  which 
surrounds  the  indifferent,  the  violent,  and  the 
fraudulent  spirits  reflects  the  character  of  the 
sinner  and  of  the  sin,  as  well  as  hints  the  pun- 
ishment. The  storm  in  the  Third  Act  of  Shakes- 
peare's King  Lear  is  an  instance  of  a  conscious 
adaptation  of  the  outer  scene  to  the  inner  soul. 
Lear  himself  speaks  of  the  tempest  within  and 
compares  it  to  the  tempest  without,  and  the  whole 
Act  shows  a  grand  interplay  between  the  two 
sides,  Nature  and  Mind.  That  the  poet  had  such 
a  purpose  in  view,  is  manifest  from  the  outspoken 
connection  which  he  makes  between  both.  The 
storm  in  Rome,  which  is  described  in  Julius 
Ccesar,  is  made  prophetic  of  the  great  political 
upheaval  which  is  on  the  point  of  transpiring. 
In  Goethe's  novel  above  alluded  to  there  is  the 
subtlest  relation  unfolded  between  the  characters 
and  their  physical  surroundings  —  doubtless  a 
conscious  procedure  largely,  on  the  part  of  the 
novelist.  The  study  of  the  intimate  correspond- 
ence between  the  child's  mind  and  its  surround- 


IMAGINATION.  315 

ings  in  nature  is  one  of  the  hopeful  outlooks  of 
the  school  and  the  kindergarten. 

(2)  It  is,  however,  in  the  Mythus  that  we  first 
see  this  symbolizing  spirit  at  work,  keeping  the 
old  forms  in  their  main  outlines,  but  pouring 
into  them  new  meanings.  Such  a  transmuted 
myth  we  may  call  by  a  new  yet  corres[)onding 
name — paramyth,  that  is,  a  myth  with  an 
additional  sense.  Moreover  the  present  stage 
implies  a  conscious  mythologizing,  and  is  herein 
distinct  from  the  first  unconscious  stasre.  The 
story  of  xlrethusa  the  beautiful  maiden  fleeing 
from  the  wild  huntsman  Alpheios,  and  passing 
under  the  sea  to  Sicily  where  she  rose  as  a  foun- 
tain, was  probably  at  first  a  product  of  the 
instinctive  mythical  spirit,  elevating  some  phe- 
nomenon of  nature  into  a  person  ;  but  it  became 
a  paramyth  when  told  of  the  Greeks  migrating 
to  Sicily  or  of  the  Europeans  crossing  the  Ocean 
and  settling  in  America.  Likewise  the  tale  of 
Persephone  was  primarily  a  physical  event,  the 
process  of  the  seasons,  behind  which  persons 
were  placed  ;  then  it  was  transfigured  into  a 
spiritual  process  hinting  of  life,  death,  immor- 
tality, and  even  resurrection,  and  was  represented 
by  symbolic  rites  in  the  Eleusinian  Mysteries. 
Thus  in  antiquity  it  became  a  sublime  paramyth, 
and  indeed,  the  most  of  early  Greek  mythology 
in  the  later  classical  period  was  paramythical. 
Quite  all  reproductions  of  Hellenic  tales  have  the 


316       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

same  tendency.  An  enormous  output  of  con- 
temporaneous verse  is  a  working  over  of  classic 
mythology  in  forms  of  the  paramyth.  Mankind 
loves  to  hear  the  old  familiar  story,  yet  colored 
with  a  nevv  sicjnificance.  Goethe  in  the  Second 
Part  of  Faust  has  elaborated  nearly  all  the  old 
Greek  mythical  stores  into  their  modern  para- 
mythical  counterpart. 

But  not  only  Greek  Mythology  undergoes  this 
transmutation,  the  mythical  stores  of  all  peoples 
even  down  to  the  savages,  are  being  drawn  upon 
and  whirled  into  the  modern  paramythical  move- 
ment. Christian  Medieval  legend  is  again  made 
to  flow  into  poetry  and  romance ;  the  Saints, 
tho  Blessed  Damozel,  the  Holy  Grail  have 
obtained  a  new  transfiguration  in  the  poetry, 
art,  and  music  of  our  day.  Old  Celtic  story, 
the  Arthurian  cycle,  has  received  fresh  life  at 
the  hands  of  Tennyson,  with  many  rills,  like  Sir 
Launfal,  Gueniveie,  Tristan,  running  through 
other  poets.  The  ancient  Teutonic  Mythus  with 
its  rude  vigor  and  colossal  stretches  has  been 
born  again,  and  woven  into  the  very  fibre  of  our 
age  by  Richard  Wagner  ;  nor  in  this  palingenesis 
of  mythical  Teutonia  are  Morris  in  England  and 
Jordan  in  Germany  to  be  left  out.  Beyond  all 
forms  of  the  European  Mythus  are  we  reaching 
out ;  Hindoo  legend  has  its  representatives  in  the 
verse  of  the  time,  and  fleeting  folk-tales  of  the 
American  Indian  have  been  wrought  over  into  an 


IMA  QINA  TION.  317 

enduring  shape  in  the  well-known  poem  of  Long- 
fellow. So  the  savage  man  is  not  only  to  be 
transformed  into  the  civilized  man,  but  his 
legend,  the  rude  utterance  of  his  Ego,  is  to 
uuderofo  a  corresponding  transformation. 

Thus  the  primitive  ^Nlythus  is  not  to  be  lost, 
though  it  may  be  buried  for  a  time;  the  para- 
myLhical  spirit  digs  up  the  crude  gold,  frees 
it  of  dross,  coins  it  anew,  and  sends  it  abroad 
into  the  world  once  more,  restoring  to  the  race 
a  portion  of  its  vanished  mythical  treasures. 
For  the  Mythus  is  a  genuine  expression  of  the 
Ego  in  one  of  its  stages;  this  stage  every  human 
being  has  to  pass  through  in  his  development. 
The  Mythus  is  truly  educative,  and  must  be 
L'estored  to  its  place  in  education  ;  it  has  been  a 
great  trainer  of  man  in  the  past,  and  has  by  no 
means  lost  its  eflScacy  in  the  present.  Par- 
ticularly the  fairy-tale  in  its  transfigured  form 
must  be  restored  to  children.  It  was  the  primi- 
tive means  of  their  education,  and  we  see  it  still 
employed  in  active  energy  in  the  Odyssey,  which 
is  probably  the  greatest  educational  book  of  the 
race.  The  paramythical  spirit  of  our  time  must 
enter  the  fairy-tale,  indeed  it  has  already  so 
entered;  keeping  the  Form,  it  must  pour  into 
the  same  the  new  Meaning,  and  thus  restore  to 
the  child  his  lost  or  forbidden  spiritual  expression. 

We  have  observed  the  Ego  generating  the 
Mythus  through  its  own  inherent  need  of  self- 


318       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

utterance.  It  seizes  the  phenomena  of  nature 
and  puts  into  them  or  behind  them  itself,  namely 
a  person,  whose  actions  they  express.  The  shift- 
ing appearances  of  the  sky,  clouds,  sunlight, 
thus  become  the  deeds  of  a  mythical  man  and  are 
employed  to  utter  his  Ego.  But  in  the  course  of 
time  this  mythical  element  withdraws  more  and 
more  into  the  background,  till  at  last  it  drops 
out  entirely;  man  comes  to  express  his  actions 
not  through  a  mythical  medium,  but  directly,  in 
their  own  native  shape. 

(3)  Thus  the  experiences  of  life  give  directly 
the  Form 'into  which  the  Ego  puts  its  Meaning. 
The  utterance  is  no  longer  paramythical,  there 
is  no  taking  of  the  old  fable  to  express  the  new 
sense.  The  movement  of  human  existence,  as  it 
really  unfolds  itself  in  this  world  of  ours,  is 
shown  immediately,  in  the  form  in  which  it 
occurs.  In  such  manner  the  modern  Novel  comes 
to  lioht,  in  which  the  Ego  utters  its  experience 
in  the  very  form  of  that  experience.  Very 
striking  is  the  contrast  with  the  ancient 
Homeric  method,  which  had  always  to  inter- 
ject the  God  between  the  Ego  and  its  ex- 
pression of  itself.  The  mythical  world  is  disen- 
chanted, or  rather  emptied  of  its  beings,  who  for 
80  many  ages  helped  man  in  many  things,  but 
chiefly  helped  him  to  know  himself.  Now  he  can 
o-et  along  without  them,  being  full-grown,  or  at 
least    having  outgrown  the    aid    of    the    fairies. 


IMAGINATION.  319 

No    hero  or  even  deity  will  he  take  in  order  to 
utter  his  life;  his  life  is  to  utter  itself. 

The  Novel  is  the  great  Art-form  of  our  age. 
It  is  essentially  realistic,  its  tendeacy  is  neces- 
sarily toward  realism  so-called;  its  movement  is 
to  throw  out  the  intermediate  forms  of  expression, 
and  to  portray  human  doings  literally,  immedi- 
ately, without  intervening  ideal  shapes.  In  it 
Form  and  Meaning  have  reached  a  new  unity  ; 
in  fact,  the  Meaning  has  taken  its  own  direct 
Form  and  employed  it  directly. 

Herewith  this  last  manifestation  of  conscious 
symbolizing  brings  itself  to  a  conclusion  ;  though 
freely  changing  the  Meaning,  it  has  kept  the 
Form  through  these  stages  which  we  may  name 
the  naturalistic,  the  paramythical  and  the 
realistic. 

Furthermore  we  shou'ld  look  back  a  little  and 
note  also  the  fact  that  the  first  grand  sweep  of 
the  Explicit  Symbol  has  reached  its  end. 
Through  its  unconscious,  its  separative,  and  its 
redintregrative  stages  it  has  passed,  and  thrown 
down  in  passing  many  a  form  of  literature  and 
art.  But  these  three  stages  are  also  to  be  seen 
as  in  reality  the  one  process  of  the  Ego,  which 
in  the  present  sphere,  is  uttering  itself  symboli- 
cally, or  is  creating  the  world  of  symbols.  All 
the  divisions,  distinctions,  definitions,  which  have 
been  so  numerous,  become  one  in  the  Psychosis ; 
they  must  not  be  dragged  in  from  the  outside, 


320       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

but  are  to  unfold  out  of  the  process  of  the  Ego 
itself,  whose  impress  is  to  be  seen  in  the  finest 
sub-divisions.  Not  a  dead  cabinet  of  separate 
specimens  is  this  science  of  the  mind,  but  a 
living  process. 

In  the  Novel  and  also  in  the  paramylh  we  had 
many  a  premonition  that  the  Form  could  not 
forever  remain  intact,  that  the  Ego  must  finally 
enter  it  and  alter  it  according  to  the  behest 
of  the  Meaning.  In  a  certain  sense  we  might 
say  that  the  paramythieal  spirit  changes 
not  only  the  Meaning  of  the  instinctive 
Mythus,  but  also  its  Form,  kneading  it  over 
as  so  much  material  for  its  purpose.  Still 
we  have  to  say,  in  general,  that  the  outline 
and  character  of  the  mythical  element  are 
retained  in  its  paramythieal  counterpart;  the 
latest  tale  of  Helen  of  Troy  still  runs  on  the 
lines  of  the  oldest.  But  now  we  have  reached 
an  important  new  phase  in  the  movement  of  the 
Explicit  Symbol. 

II.  Form  transformed;  the  Ego  asserts  its  mas- 
ter?/ over  the  Form  as  well  as  over  the  Meaning^ 
using  and  intermingling  at  loill  physical  si i apes. 
In  the  preceding  stage,  the  Form  was  preserved ; 
there  was  fidelity  to  the  external  object,  the 
outer  appearance  remained  true  to  nature, 
thouo-h  the  sense  was  altered.  But  now  differ- 
ence  penetrates  the  Form  also,  as  previously  it 
entered  the  Meaning  and    made  the  same  'two- 


IMAGINATION.  321 

fold.  The  Ego  in  its  separative  activity,  which 
divided  the  one,  now  breaks  in  twain  the  other, 
in  order  to  manifest  the  complete  process  of  the 
symbol. 

Historically  the  present  stage  revealed  itself 
specially  in  the  Orient,  whose  chief  art-forms 
are  here  to  be  considered.  But  it  is  by  no 
means  wanting  in  the  Occident,  particularly  in 
the  Classic  world,  where  Art  both  rose  out  of 
and  relapsed  into  Oriental  shapes. 

In  observing  the  movement  of  this  stage,  we 
note  that  there  is  at  the  start  the  direct  trans- 
formation, the  descent  of  man  into  the  animal ; 
then  the  animal  divides  within  its  own  shape,  as 
it  were,  and  two  animals  or  more  are  in  parts 
conjoined  in  their  complete  diiference;  finally  this 
monstrous  play  of  animal  shapes  is  subordinated 
to  the  human  form. 

1.  The  first,  then,  is  metamorphosis  of  the 
human  into  the  bestial  shape,  which  from  the 
earliest  ages  has  been  a  phase  of  man's  belief 
and  of  man's  expression  of  himself.  The  high- 
est form  of  nature  is  thus  transformed  into  a 
lower,  and  the  meaning  is  suggested  directly  by 
the  fact.  It  signifies  a  degradation  of  the 
rational  to  the  irrational,  and  we  can  still  say  of 
a  man  that  he  makes  himself  a  brute.  This 
metamorphosis  has  been  expressed  not  so  much 
by  plastic  art  as  by  poetry.  It  is  usually  in  the 
nature  of  a  puniiihnient,  and  the  consequence  of 

21 


322       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

man's  own  deed.  Through  all  time  runs  this 
idea  of  a  bodily  transformation  from  the  higher 
to  the  lower  shape,  a  relapse  to  original  animality. 
The  were-wolf  is  still  running  about  alive  to-day 
in  the  dark  nooks  of  the  civilized  world. 

We  shall  have  to  go  back  to  the  Orient  for  the 
earliest  stage  of  the  doctrine  of  metamorphosis, 
especially  to  ancient  Egypt  with  its  belief  in  the 
transmigration  of  souls.  Death  freed  the  soul 
from  the  body,  when  it  took  another  body,  that 
of  an  animal,  and  so  it  passed  through  a  cycle 
of  bestial  incarnations.  Exactly  how  the  old 
Egyptians  themselves  looked  upon  this  curious 
process,  is  not  easy  to  say ;  there  seems  to  lurk 
in  it,  however,  some  dim  idea  of  penalty  and 
purgation.  In  the  famous  picture  of  the  Judg- 
ment of  Osiris  in  Amenti,  we  have  a  suggestion 
that  a  soul  has  been  condemned  to  take  the  body 
of  a  swine,  doubtless  in  requital  for  deeds  done 
in  the  body.  The  Egyptian  had,  however,  his 
sacred  animals,  which  he  adored,  and  to  which  he 
assigned  entire  districts  and  towns;  the  holy 
crocodile  of  the  Nile  had  its  own  city,  Crocodil- 
lopolis.  On  the  whole,  the  Egyptian  must  have 
felt  himself  very  near  to  the  brute  creation,  and 
for  him  it  was  not  so  much  of  a  change  after  all 
to  quit  his  own  corporeal  abode  and  enter  that  of 
an  animal. 

But  when  we  come  to  Hellas,  the  change  is 
far  more  marked.     Metamorphosis  is  a  degrada- 


IMAGINATION.  323 

tion  in  the  main ;  to  the  Greek  the  human  frame 
was  the  apex  of  nature,  the  dwelling-place  of 
the  spirit,  and  could  become  the  visible  mani- 
festation of  the  Gods.  Still  the  Greek  mythus 
has  many  kinds  of  transformation  from  above 
to  below.  Zeus  himself  assumed  the  shape  of 
a  bull  to  woo  Europa,  of  the  swan  to  approach 
Leda,  of  a  shower  of  gold  to  enter  the  chamber 
of  Danae.  Only  temporary  were  these  shapes 
of  the  deity,  but  the  Greeks  themselves  regarded 
them  as  degradations.  The  famous  story  of 
Philomela  and  her  sister  Procne  tells  of  trans- 
formation through  guilt.  It  is  to  be  noted  that 
Ovid  was  the  poet  who  collected  and  transmitted 
the  most  of  these  tales  in  his  book  of  Metamor- 
phoses. He  lived  in  the  decline  of  the  classical 
age,  which  itself  had  sunken  from  its  ideal,  and 
was  going  out  in  a  grand  debauch  of  the  senses. 
The  antique  world  had  transformed  itself  into 
the  animal,  and  Ovid  is  its  poet  in  this  regard. 
The  sculpture  of  the  Roman  time  tells  the 
same  story,  with  its  multitude  of  fauns,  satyrs, 
bacchantes,  sileni,  in  all  sorts  of  drunken 
and  licentious  attitudes.  Very  different  was  the 
situation  in  old  Greece  even  in  Homer's  time. 
Circe,  it  is  true,  changed  the  companions  of 
Ulysses  into  swine,  but  the  Hero  subordinated 
her  and  compelled  her  to  give  back  to  them  their 
human  shapes.  Thus  he  was  truly  a  Greek  Hero. 
In   the  Christian  world  there  is  also  the  trans- 


324       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

formation  of  the  man  into  a  beast,  but  its  poet 
is  not  an  Ovid  but  a  Dante,  The  lapse  of  the 
human  being  into  the  animal  is  now  treated  not  as 
an  entertaining  story,  not  as  a  folly  or  even  as  a 
crime  against  self,  but  as  a  sin  against  God.  To 
contain  such  a  soul  Hell  is  born  with  all  its 
monsters,  and  the  entire  heathen  world  at  one 
cast  is  whelmed  into  the  pit.  Verily  the  poet 
has  become  the  world-judge  and  proclaims  the 
vengeance  of  God  {vendetta  di  Dio).  At  the 
entrance  to  every  compartment  of  the  In- 
ferno is  a  monster,  part  human  part  animal 
usually,  picturing  in  himself  the  metamorphosis. 
Gerycn,  "the  image  of  fraud,"  has  the  face 
of  a  just  man  with  a  body  running  out  into 
the  tail  of  a  scorpion.  The  general  purport 
of  the  Dantesque  monster  is :  the  ani-mal  as 
animal  is  not  a  guilty  thing,  nay  is  an  innocent 
piece  of  God's  creation,  but  man  as  animal, 
using  his  reason  to  subserve  the  passions  and 
appetites  of  the  beast,  is  a  thing  of  sin,  a  horrible 
monster,  fit  only  to  be  damned.  Thus  Dante 
makes  the  grand  metamorphosis  out  of  the 
Heathendom  into  Christendom  ;  the  whole  Greek 
mythology  is  undergoing  in  his  hands  transform- 
ation into  infernal  shapes.  The  negative  side 
of  the  Greek  world  Dante  solves,  negating  its 
negation;  its  positive  side,  however,  remains  and 
will  again  appear,  re-incarnating  itself  under 
many  forms  in  the  body  of  Time. 


IMAOINATIOX.  325 

Thus  we  witness  three  stages  of  the  meta- 
morphosis of  man  to  animal  —  the  Oriental, 
which  is  the  naive  or  innocent,  at  least  non- 
moral,  stage  ;  the  Greek,  which  is  the  guilty  or 
immoral  stage,  even  according  to  the  ancient 
philosophers  ;  the  Christian,  which  is  the  stage  at 
which  bestiality  becomes  a  sin.  The  symbolizing 
imagination  has  in  such  fashion  given  this  row  of 
shapes  down  the  ages,  to  utter  a  movement  of 
the  Esro.     But  now  another  row  comes  to  light. 

2.  We  have  just  beheld  the  descent  of  man  to 
the  animal ;  now  we  are  to  see  this  realm  of 
beasthood  in  a  process  with  itself  whereby 
another  order  of  symbols  comes  to  view.  The 
Ego  will  take  several  beasts  and  join  them 
together  in  order  to  express  itself.  It  is  a  dark, 
chaotic,  forbidding  expression,  yet  true ;  it  is 
alien  to  Occidental  feeling  and  thought,  yet  the 
preliminary  stage  to  our  art  and  literature.  A 
play  of  animal  monstrosities  we  witness,  yet  it 
is  the  struggle  to  rise  through  the  brute  above 
brutishness. 

The  separation  of  the  Form  within  itself  has 
now  become  real,  is  placed  before  our  very  eyes, 
in  the  conjunction  of  two  animals,  as  in  the 
example  of  the  Winged  Bull.  Previously  there 
was  the  passage  from  one  shape  to  the  other  ;  but 
here  the  metamorphosis  is  in  a  kind  of  equi- 
librium. In  such  a  picture  the  Ego  shows  itself 
in  a  state  of  self-opposition,  even  in  its  auimality. 


326        PSYCHOLOGY  AND   TEE  PSYCHOSIS. 

It  will  join  animal  and  animal,  then  animal  and 
man,  finally  it  will  abolish  such  a  monster,  when 
destructive,  through  the  deed  of  the  hero,  where- 
in we  reach  the  principal  of  the  subordination  of 
the  animal. 

Throughout  all  countries  of  the  East,  both 
ancient  and  modern,  there  is  an  artistic  ex- 
pression which  unites  two  different  animals,  or 
portions  of  them,  into  one  shape,  and  sets  the 
same  before  the  people  in  public  places.  In  the 
works  of  old  Assyrian,  Persian,  Babylonian 
sculpture  such  shapes  often  occur,  but  their 
home  is  specially  Egypt.  Winged  lions  and 
bulls  are  frequent,  the  heads  of  birds  on  four- 
footed  beasts  and  on  the  human  body,  likewise 
on  dragons  and  crawling  things.  In  the  Greek 
world  such  forms  are  also  present,  doubtless 
transmitted  from  the  Orient.  But  it  is  the 
special  function  of  the  Greek  Hero  to  put  down 
these  monsters  of  the  East,  else  indeed  he  were 
no  Hero.  So  the  Asiatic  Chimoera,  a  composite 
threefold,  with  the  head  of  a  lion,  the  body  of  a 
goat,  and  the  tail  of  a  dragon  is  conquered  by 
the  Greek  Hero  Bellerophou.  Griffins,  hi[)po- 
griffs,  fishy  half-forms  of  the  sea  course  through 
Greek  Mythology  and  Art  in  a  kind  of  under- 
current. Here  also  belong  many  of  the  beasts 
of  the  Hebrew  Prophets,  and  the  apocalyptic 
monsters  of  St.  John,  which  have  become  a 
grand    religious    expression    of   the    ages.     The 


IMAGINATIOK.  327 

symbolism  is  indeed  dark,  being  the  remotest 
Form  which  the  Ego  can  take,  and  at  the  same 
time  being  twofold  and  threefold  and  even  mani- 
fold  in  external  shape. 

There  is  also  the  conjunction  of  some  part  of 
the  human  shape  (head,  trunk,  extremities), 
with  some  part  of  some  animal.  The  two  sides 
stand  in  juxtaposition,  yet  in  an  unreconciled 
dualism.  Thus  the  grand  gulf  between  man  and 
beast  is  brought  vividly  before  the  mind,  yet  with 
the  suggestion  that  they  must  be  at  last  one. 
The  great  example  in  this  sphere  is  the  sphinx, 
the  Egyptian  symbol,  representing  doubtless  both 
the  belief  and  the  problem  of  Egypt.  Man  and 
animal,  we  may  say,  or  soul  and  body,  or  even 
spirit  and  matter ;  such  is  the  grand  dualism  of 
existence,  unmediated,  yet  indissolubly  linked 
together  in  its  two  sides.  So,  we  must  think, 
the  old  Egyptian  pictured  himself  to  himself. 
Many  other  similar  shapes  are  found  in  the  Nile 
valley  —  the  body  of  a  man  with  the  head  of  a 
hawk  or  of  a  beast  of  prey,  for  instance;  some- 
times the  sphinx  exchanges  its  human  head  for 
that  of  a  ram  or  a  bird.  Most  prolific  is  this 
interplay  of  living  forms;  as  the  slime  of  Nile 
Eiver  had  a  tendency  to  plunge  over  into  one 
vast  mass  of  wriggling,  creeping  life,  so  the 
Egyptian  Ego  must  have  swarmed  with  ^he  com- 
mingled shapes  of  animal  and  man. 

The   Greek  Mythus  had  also  its  commingled 


328  '     PSYCHOLOGY  AND    THE  PSYCHOSIS. 

shapes  of  animal  and  man,  belonging  in  part  to 
the  old  order  of  the  Gods  of  nature,  and  in  part 
to  the  divinities  of  the  sea,  Oceanids,  Tritons, 
Nereids  ;  Proteus  could  take  what  form  he  pleased. 
Pan,  the  Faun  and  the  Satyr  have  still  a  relic  of 
the  animal  somewhere,  in  the  hoof,  in  the  pointed 
ear,  or  in  the  snub  nose.  The  Centaur  is  hulf 
horse  and  half  man,  but  in  the  Centaur  Cheiron, 
who  was  the  teacher  of  Achilles  and  the  Greek 
Heroes,  there  is  the  subordination  of  the  animal 
part,  and  just  that  suggests  what  he,  called  "  the 
noble  pedagogue  "  by  Goethe,  taught  to  the 
Heroes. 

The  Minotaur  is  the  most  famous  of  these 
commingled  shapes  of  Greek  legend.  It  lay  in 
Crete  on  the  dividing  line  between  Greece  and 
the  Orient,  and  there  it  demanded  its  sacrifices 
from  Athens  on  the  mainland.  It  also  had  its 
labyrinth  which  connects  it  with  Egypt;  it  was 
indeed  an  Egyptian  monster  like  the  sphinx, 
consuming  Hellenic  people.  The  Athenian 
hero,  Theseus,  at  last  slays  it,  rescuing  himself 
and  its  victims.  The  double  monstrous  shape 
of  Egypt  is  now  put  down  in  Hellas,  and  we  pass 
to  a  new  phase. 

3.  This  is  the  subordination  of  nature  in  all  her 
manifestations  to  the  spirit  of  man.  Such 
is,  in  general,  the  work  of  the  Greek  world 
in  Art  and  Literature.  Still  the  Greek  did 
not    do    away    with  the  physical  side  of    exist- 


IMAGINATION.  329 

ence ;  he  kept  it,  but  he  triinsrauted  it  into 
the  image  and  abode  of  the  spirit.  In  the 
World's  History  Greece  is  the  bridge  from  nature 
to  mind,  from  Orient  to  Occident,  from  the  fan- 
tastic to  the  beautiful,  from  animal  to  man.  The 
Greek  has  in  him  both  ends  of  the  bridge,  and 
the  bridge  too.  In  him  and  throujrh  him  the  race 
made  its  spiritual  journey  out  of  Asia  to  Europe. 
Certain  landing-places  in  that  journey  we  may 
briefly  designate. 

Greek  Mythology  has  in  many  ways  celebrated 
the  conquest  of  physical  nature,  and  the  subjec- 
tion of  it  to  man's  purposes.  Indeed  the  chief 
Hero  of  Hellas,  Hercules,  has  such  a  meaninof  ju 
his  labors  and  adventures.  He  slew  the  Ery- 
manthian  boar,  the  Lernoean  serpent,  the  Stym- 
phalian  birds;  he  drained  swamps,  opened  new 
channels  for  rivers,  won  new  land,  routed  the 
dreadful  miasma;  he  made  Greece  habitable, 
rendered  the  earth  a  tit  abode  for  a  rational  being 
through  the  slaughter  of  wild  beasts,  through 
taming  and  directing  the  forces  of  nature.  So 
much  for  his  doings  in  his  own  country.  And, 
as  the  Greek  man  was  also  a  sailor,  Hercules, 
the  Greek  Hero,  must  appear  on  the  sea, 
and  master  that  in  his  way ;  he  passes  to 
Colchis  in  the  East,  to  the  straits  of  Gibraltar 
in  the  West,  and  thus  quite  embraces  in 
his  voyages  the  limits  of  Greek  navigation. 
But  the  visible  Greek  world    is    not   alone  the 


330       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

scene  of  his  spirit's  activity;  he  goes  beyond, 
enters  Hades  and  drags  thence  its  terrible  dog 
Cerberus;  also  he  reaches  the  garden  of  Hes- 
perides,  plucks  its  golden  apples  and  brings 
them  back  to  Hellas.  With  infinite  toil  is  his 
work  accomplished,  requiring  an  inner  subjec- 
tion of  self  as  well  as  the  outer  subjection  of 
nature.  At  last,  he,  the  mortal,  is  placed  among 
the  Olympian  Gods,  though  his  eidolon,  the 
shadowy  image  of  his  mortal  part,  is  seen  by 
Ulysses  in  Hades.  Theseus  is  another  such 
Hero,  freeing  the  earth  of  beasts,  a  Hero  of  civ- 
ilization. But  both  Theseus  and  Hercules  slew 
the  monsters  of  the  East,  which  fact  leads  to  the 
next  point. 

Already  we  have  noted  those  commingled 
shapes  by  means  of  which  the  Orient  expresses 
its  spirit  in  art  and  in  literature.  The  Ego  re- 
veals itself  in  them  as  still  involved  in  the  toils 
of  nature ;  consequently  these  shapes  too  must  be 
put  down  by  the  Greek  Hero.  They  are  really  the 
products  of  Oriental  imagination  and  indicate  its 
spirit.  A  large  portion  of  Greek  mythology  is 
occupied  with  the  combats  between  the  two 
sides  —  the  monster  and  the  man  ;  both  are  really 
spirits,  Hellenic  versus  Oriental,  and  the  war  is 
between  these.  The  trii)le-shaped  Chimoera  of 
Asia  Minor  was  slain  by  Bellerophon  ;  the  Sphinx 
came  to  an  end  through  Oedipus;  the  Minotaur 
was  killed  by  Theseus  ;  the  Lybyan  sea-monster 


IMAGINA  TION.  331 

was  destroyed  by  Perseus  in  one  of  his  adventures, 
who  released  the  beautiful  Andromeda  from  the 
rock  and  brought  her  to  Hellas  as  his  spouse. 
In  like  manner  the  beautiful  Helen  was  released 
from  Asiatic  Troy  by  that  greatest  mythical 
deed  of  the  Greeks,  the  Trojan  war.  Thus  the 
Greek  Hero  must  fight  for  his  ideal  of  beauty 
and  restore  her  from  Oriental  enslavement. 

Then  we  have  inside  of  Greece  the  struggrle 
between  the  old  and  the  new  Gods,  perpetually 
going  on,  which  struggle  has  been  reflected  by 
Greek  mythology  in  manifold  ways.  For  the 
most  ancient  Greek  Gods  were  primarily  deities 
of  nature,  Ouranos,  Gala,  Oceanos  —  Heaven, 
Earth,  Ocean  ;  theirs  was  the  first  divine  dynasty. 
Moreover  in  the  backijround  of  the  Greek 
Mythus  hover  many  strange  composite  forms, 
analogous  to  the  monsters  of  the  Orient — the 
Gorgon  Medusa  with  her  snaky  hair,  Briareus 
with  his  hundred  hands,  Argus  with  his  thousand 
eyes.  But  the  chief  figures  of  the  Hellenic  afore- 
time were  the  Titans,  who  made  war  upon  the 
Olympians,  were  overwhelmed,  and  hurled  down 
to  Tartarus  for  punishment.  Herein  is  set  forth 
the  final  triumph  of  Greek  spirit  over  inadequate 
and  alien  forms  lurking  within  itself;  it  has 
purified  itself  both  of  nature  and  of  the  Orient, 
and  starts  the  grand  Occidental  movement.  The 
old  poet  Hesiod  in  his  Theogony  has  transmitted 
a  remarkable  picture  of  this  period  of  fermenta- 


332       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

tion,  which  ended  in  the  enthroning  of  Zeus  and 
the  Olympians  in  the  clear  upper  sky  of  the 
Hellenic  consciousness. 

The  subordination  is  now  complete.  Greek 
spirit  subjected  and  transformed  nature  and  the 
earth  into  a  dwelling-place  of  rational  man  and 
celebrated  its  victory  in  the  Mythus ;  it  also 
went  forth  and  conquered  the  destroying  mon- 
sters of  the  East,  which  h;id  clutched  the  human 
soul  and  were  impeding  its  free  development ; 
it  purified  itself  internally  through  a  series  of 
stages,  and  at  last  dethroned  and  banished  the 
old  Gods  into  darkness.  But  the  chief  glory  of 
wonderful  Hellas  is  this:  she  was  able  to  set 
forth  all  these  changes  in  her  beautiful  world  of 
Symbols  —  in  her  mythology,  her  art,  and  her 
literature.  Nature,  the  huge  animal,  has  under- 
gone many  transformations  in  the  process  of 
subjection,  but  now  she  is  made  the  bearer  and 
embodiment  of  the  spirit. 

With  this  subordination  of  the  Form,  the  dis- 
ruption between  Form  and  Meaning  is  harmo- 
nized, and  the  Art-world,  in  the  Occidental  sense 
of  the  term,  hjis  dawned.  The  Meaning  now 
takes  its  Form,  no  longer  creating  the  monstrous 
but  the  beautiful,  whose  primal  note  is  the 
harmony  between  Form  and  Meaning.  The 
animal  world  is  not  lost,  however ;  Zeus  is  not 
an  eagle,  or  the  part  of  an  eagle,  though  this 
bird  is  still  placed  with  him  as  an  external  Sym- 


IMAGINATION.  333 

bol.  Zeus  may  sit  on  a  throne  decorated  with 
griffons  or  spliinxes  ;  liiose  are  now  subordinate, 
an  ornament  or  a  susijestion. 

III.  Form  Irantijigiired ;  it  is  not  merely  trans- 
formed^ hut  it  is  completely  made  over  into  the 
transparent  image  of  the  Meaning.  The  Ego 
seizes  the  external  world  and  elal)orates  it  anew, 
transfigures  it,  so  that  it  becomes  the  expression 
of  the  Ego  as  self-conscious,  self-knowing,  spir- 
itual. Wo  thus  reach  the  Art-forms,  or  the 
Symbols  which  the  Occident  has  made  for  self- 
utterance. 

In  the  development  of  the  Symbol  hitherto, 
we  observed  the  Ego  kneading  it  and  working 
out  of  it  more  and  more  the  foreign  ingredient 
of  external  nature.  We  found  a  higher  and 
lower  element  side  by  side  in  the  Sphinx,  then 
took  place  the  subordination  of  the  lower  to  the 
higher  in  the  conquest  of  the  monster  by  the 
Hero.  Now,  however,  the  natural  side  is  not 
simply  to  be  subordinated,  but  is  to  be  trans- 
figured, though  still  retained.  In  Egypt  the 
body  of  a  man  was  sometimes  made  with  the 
head  of  a  hawk  ;  such  a  work,  however  exqui- 
sitely finished,  cannot  be  beautiful  to  us  ;  it  is 
a  grotesque,  which  we  reject.  In  Greece  the 
human  body  was  taken  as  the  true  object  of 
nature  for  the  utterance  of  spirit ;  yet  the 
human  body  must  be  also  transfigured  ;  must  be 
filled  with  Meaning,  and  thus  manifest  the  ideal. 


334       PSYCHOLOGY  AND   THE  rSYCHOSIS. 

Its  heavy  Egyptian  condition  is  still  laden  with 
the  externality  of  nature. 

At  this  point  occurs  a  very  important  transi- 
tion in  the  movement  of  the  World's  History  as 
well  as  in  the  unfolding  of  the  Symbol.  The 
mighty  differontiation  between  Orient  and  Occi- 
dent manifests  itself  in  Art.  We  have  separated 
from  the  East  in  our  conception  of  the  Beautiful, 
Greece  made  the  separation,  and  the  Greek  ideal 
dominates  us  to-day.  We  still  find  in  the  Hindoo, 
Chinese  and  Japanese  Art  of  the  present  time 
an  alien  element,  just  as  we  find  it  in  the  Assy- 
rian and  Egyptian  Art  of  former  ages.  But  we 
feel  at  home  with  Greek  shapes,  they  are  ours, 
and  we  cannot  get  rid  of  them  without  forsaking 
our  heritage  of  beauty. 

The  Greek  took  the  Form  of  Man  to  express 
the  Meaning  of  Man,  to  be  the  bearer  of  the 
spiritual.  He  made  not  a  portrait  but  embodied 
an  ideal,  and  thus  opened  the  way  for  Occidental 
Art.  The  Form  is  still  kept,  but  it  means  now 
the  Ego  as  self-conscious,  and  in  the  work  of  art 
the  Ego  is  to  recognize  itself  as  self-conscious. 
In  the  transfigured  body  of  Greek  sculpture  the 
Ego  really  looks  at  itself,  at  its  own  spiritual 
image,  and  knows  itself  as  universal ;  it  recog- 
nizes therein  the  Divine  Ego. 

But  now  this  transfiguration  of  the  Form  is 
itself  sul)ject  to  the  movement  of  the  Ego,  and 
we  shall  witness  the  Art  of  the  Occident  passing 


IMAGINATION.  335 

throuf^h  its  several  stages,  which  we  may  name 
the  Classic,  the  Romantic  and  the  Modern. 

1.  The  Chissic  transfiguration  of  Nature  cul- 
minates in  the  human  shape,  in  which  now  the 
Eo^o  finds  its  adequate  expression,  as  the  self- 
conscious  principle  of  the  world.  This  Meaning 
takes  possession  of  the  Form,  keeps  it  yet  trans- 
mutes it;  is  loyal  to  the  natural  object,  yet  also 
loyal  to  the  spirit.  Classicism  is  the  unity  and 
happy  interpretation  of  Meaning  and  Form,  so 
that  neither  is  forced  or  disfigured,  but  both 
dwell  together  in  harmony,  making  a  true  mar- 
riage. Serenity  is  the  word  usually  employed  to 
express  this  characteristic  in  Classic  sculpture. 

In  Greek  art  and  literature  we  have  many  in- 
dications of  the  movement  out  of  the  struggle 
with  the  Orient  into  this  state  of  repose,  in  which 
both  Meaning  and  Form  are  for  a  time  satisfied 
with  each  other.  The  statues  of  Phidias,  the 
dramas  of  Sophocles,  the  temple  Parthenon, 
the  man  Pericles  manifest  the  culmination  of 
purely  Hellenic  spirit,  the  immediate  unity 
and  harmony  of  the  inner  and  outer  worlds. 
Each  individual  became  more  or  less  a  plastic 
character,  in  which  these  two  worlds  met,  em- 
braced, and  dwelt  together  in  mutual  satisfaction. 

But  there  was  a  multiplicity  of  well-rounded, 
self-sufficing  individuals  —  men,  cities,  Gods. 
These  individuals,  each  complete  in  itself,  fell 
into  conflict  with  one  another.     Thus  our  beau- 


336       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

tiful  Greek  world,  after  putting  down  the  Ori- 
ental, represented  in  the  Persian  politically, 
lapsed  into  shrillest  discord,  culminating  in  a 
lono"  civil  war,  the  Peloponnesian.  The  Hellenic 
Gods  were  also  broken  up  into  conflicting  in- 
dividualities, and  that  old  war  of  the  Gods, 
prefigured  by  Homer,  became  a  reality. 

Then  a  new  deity  began  to  appear  from  the 
outside,  Fate,  mightier  even  than  Zeus.  In  the 
Laocoon  group  we  have  an  image  of  the  decadent 
Greek  world,  which  is  being  destroyed  by  those 
two  fateful  serpents.  Not  without  significance 
is  the  fact  that  the  father,  Laocoon,  has  the  head 
and  face  of  Zeus,  the  Greek  father  of  Gods  and 
men.  Already  in  the  story  of  Prometheus  this 
new  Titan,  greater  than  Zeus,  had  been  prophesied 
by  the  Greek  Mythus  as  shaped  by  the  poet 
Aeschylus.  Fate,  indeed,  began  to  close  in  upon 
little  Hellas  in  the  shape  of  Roman  conquests, 
inroads  of  barbarians,  and,  internall3^  on  account 
of  the  lost  faith  in  the  overruling  Gods, 

Fate  is  verily  the  new  power  which  is  uniting 
the  divided  and  distracted  Greek  world,  is  the  new 
God  who  implies  the  end  of  the  old  Gods.  These 
are  now  subordinated,  and  Classic  Art  as  the 
expression  of  the  highest  spiritual  principle  of 
the  age  has  come  to  an  end.  It  lives  on  as 
imitation,  as  a  play,  or  an  ornament  to  Roman 
life,  but  its  soul  has  fled  from  the  world.  What 
will  take  its  place? 


IMAGINA  TION.  33  7 

2.  It  is  manifest  that  the  immediate  unity 
between  Form  and  Meaning,  which  is  the  charac- 
teristic of  Chissic  Art,  is  broken  in  twain  ;  the 
Effo  is  no  longer  satisfied  with  the  beautiful 
plastic  individual  as  its  expression.  There  is 
something  bevond  this  Greek  world  of  limited 
shapes,  something  which  controls  them,  and 
which  is  not  confined  to  such  limits.  The  dual- 
ism again  enters  the  Form,  which  is  ambiguous 
as  once  before,  having  two  Meanings,  one  exter- 
nal and  one  internal,  or  rather  one  finite  and  one 
infinite,  one  limited  and  one  limit-transcending. 

Here  we  enter  the  realm  of  Romantic  Art, 
which  takes  the  birth,  life,  death  and  resurrection 
of  Christ  as  its  central  Symbol.  The  individual 
is  still  present  in  body,  but  spiritually  he  is  the 
Son  of  God;  he  passes  the  limit,  suffers  death, 
which  is  followed  by  the  rise  out  of  death  into 
eternal  life.  The  Christian  individual  is  the  one 
who  meets  the  grand  limitation,  overcomes  it, 
and  asserts  his  infinite  portion.  The  human 
Form  is  employed  in  Christian  Art,  still  it  must 
not  only  be  transformed,  but  transfigured,  that 
is,  made  the  bearer  of  the  infinite  spirit.  In 
such  a  view  the  body  is  not  esteemed  as  in  Greek 
Art,  it  is  not  the  adequate  incorporation  of  spirit, 
but  very  inadequate.  Still  it  is  retained,  and  has 
to  be  retained,  though  crucified,  tortured, 
scorned  as  the  Evil  One. 

Romantic  Art  will  also    have    its    movement, 

22 


338       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

which  is  the  unfolding  of  the  dualism  of  the  finite 
and  infinite  to  its  natural  outcome. 

In  the  first  place  there  is  the  grand  meta- 
morphosis of  Classic  shapes,  indeed  of  the  entire 
Classic  world,  into  the  Romantic  one.  The 
Greek  spirit,  which  was  so  serene  and  happy  in  its 
finite  form,  is  now  made  diabolic,  is  damned,  and 
plunged  into  Hell.  Such  is  specially  the  work  of 
Dante  in  his  Inferno.  In  the  second  place,  the 
spirit  recognizes  the  infinite  beyond  the  finite  and 
transcends  the  latter,  is  saved  and  goes  to  Heaven. 
Thus  the  Form  with  its  two  Meanings  finite  and 
infinite,  makes  Hell  and  Heaven,  devils  and 
angels,  sinners  and  saints.  There  is  a  struggle 
between  the  two  sides,  a  war  in  Heaven,  in  the 
church,  and  in  the  soul  —  the  angelic  host  is 
triumphant.  All  Romantic  Art  gives  some 
phase  of  this  dualism,  Dante  protrays  the  whole 
movement.  In  the  third  place,  a  new  difference 
appears,  that  between  secular  and  religious  life, 
a  perennial  struggle.  The  Church  arms  itself 
against  secularity,  puts  it  down,  takes  it  np 
within  itself  and  becomes  itself  worldly.  State, 
Family,  Secular  Institutions  rise  to  independence. 
But  the  Church  is  really  overcome  by  secularit}^ 
by  that  which  it  sought  to  subordinate.  Thus  the 
Church  in  its  own  process  has  developed  its 
master  who  now  appears. 

3.  The  return  to  the  secular  element  of  life  is 
a   return    to  the    Classic    world  —  Renascence. 


IMAGINATION.  339 

The  grand  movement  is  now  to  redintegrate  the 
Classic  with  Komantic  art,  or  to  unite  the 
two  chief  stages  of  Occidental  culture.  But 
the  Renascence  passes  through  its  stages 
also,  though  our  own  time  is  still  in  its  move- 
ment. 

There  is  the  immediate  return  to  Classicism, 
the  study  and  ado[)tion  of  Greco-Latin  antiquity 
by  the  cultivated  world.  Such  in  its  best  mani- 
festation is  called  the  Revival  of  Letters,  the 
restoration  of  a  great  period  of  advancement  in 
the  race  to  its  right  in  the  culture  of  the  individ- 
ual. This  return,  however,  had  its  negative  side, 
and  became  a  going  back  to  heathenism,  to  a 
stage  beyond  which  humanity  had  progressed. 
Thus  the  return  was  a  relapse  from  which  spirit 
had  to  rescue  itself. 

This  brings  us  to  the  second  stage,  the  Reform- 
ation,  not  simply  the  Protestant  but  also  the 
Catholic,  and  not  simply  the  religious  but  also 
the  secular.  The  Reformation  produces  the 
grand  schism,  is  indeed  the  schism  itself,  the  sep- 
aration inherent  in  the  movement  of  the  Ego,  and 
divided  the  Church  into  two  Churches,  Catholic 
and  Protestant,  and  still  further  sub-divided  both 
these  churches.  In  the  employment  of  ancient 
Learning  the  grand  distinction  must  be  made,  its 
liberalizing  and  liberating  spirit  is  to  be  adopted, 
while  its  limiting  and  heathenizing  tendency  is  to 
be  rejected.     Thus  humanism  breaks  the  fetters 


3i0       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

of  the  present,  political,  ecclesiastical,  social,  yet 
must  not  impose  the  fetters  of  the  past. 

Herewith  we  begin  to  perceive  a  new  phase  of 
the  Renascence,  the  redintegration  of  the  Classic 
and  the  Romantic,  the  harmony  of  the  two  great 
movements  of  the  Occidental  world.  The  descent 
of  the  divine  into  the  sensible,  which  is  the 
characteristic  of  Greek  Art,  the  ascent  of  the 
sensible  into  the  supersensible,  which  is  the 
essence  of  Medieval  Art,  can  be  united  and  made 
to  supplement  each  other  in  a  complete  cycle. 

The  greatest  geniuses  of  modern  times  have 
caught  this  spirit  and  adopted  it  in  their  works. 
These  works  at  their  best  give  grand  totalities, 
which  embrace  the  entire  sweep  of  time.  Michel 
Angelo  is  the  artistic  genius  of  the  Renascence, 
in  the  realm  of  outer  form  — architecture,  sculp- 
ture, and  painting.  Rome  is  to-day  dominated 
by  his  spirit,  fitly  represented  by  the  colossal 
dome  of  St.  Peter's.  In  poetry  Shakespeare  is 
the  greatest  child  of  the  Renascence.  In  some 
of  bis  single  dramas  there  is  a  marvelous  inter- 
fusion of  the  Classic  and  the  Romantic,  as  in  3f{d- 
summer  NighVs  Dream;  especially  in  Tempest  i^ 
there  a  strict  Greek  form,  united  with  the  freest 
Romantic  content.  Shakespeare's  entire  works 
taken  together  constitute  a  mighty  world-drama, 
which  is  a  complete  embodiment  of  the  move- 
ment of  the  ages  up  to  the  poet's  time.  He  was 
hardly  conscious  of  this  unity  within    himself ; 


IMAGINATION.  341 

he  is,  in  general,  to  us  the  wonderful  child  of 
genius,  yet  universal  as  the  race  itself.  On  the 
other  hand,  the  lp,st  world-poet,  Goethe,  has 
consciously  embodied  this  unity  of  the  Classic 
and  Romantic  in  the  Second  Part  of  Faust, 
typifying  it  in  the  marriage  of  Faust  and  Helen. 
Wagner's  music-drama  also  seeks  a  new  synthe- 
sis of  the  Fine  Arts. 

One  of  the  most  successful"  artistic  embodi- 
ments of  the  symbolic  expression  of  all  ages  was 
the  last  one,  which  was  seen  at  the  World's  Fair 
in  Chicago.  Here  the  Form  was  chiefly  archi- 
tectural. The  Chissic  was  present  in  the  edifices 
of  the  Middle  Enclosure  (Court  of  Honor),  while 
the  Romantic  dominated  the  U[)per  Enclosure 
(surrounding  the  Wooded  Island);  and  to  these 
Occidental  symbolic  shapes  we  may  add  the  less 
complete,  yet  still  very  striking  Oriental  Symbol, 
which  manifested  itself  in  the  Midway.  The 
total  Fair  was  indeed  a  genuine  expression  of  the 
whole  race,  shown  in  its  varied  products,  of 
which  the  most  important  and  the  most  signifi- 
cant were  the  symbolic  products. 

Still  the  last  is  hinted  in  the  first,  and  the 
oldest  poet  has  glimpses  of  the  newest  idea. 
Homer  in  his  Odyssey  has  given  us  a  great 
variety  of  artistic  vsymbolism  ;  he,  to  a  certain 
extent,  resumes  all  the  forms  of  expression  which 
had  been  developed  before  his  time  —  the  Heroic 
Epos,  the  Idyllic  Epopee,  the  Fairy  Tale.     But 


342       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

even  the  j^oetic  forms  of  the  future  he  pre- 
figures ;  the  Classic  and  the  Romantic  are  both 
found  in  the  Odyssey,  which  may  be  called  the 
romantic  poem  of  the  classic  world.  What  is 
most  strange,  the  modern  novel  is  likewise  fore- 
stalled in  that  old  Greek  book,  especially  in  the 
latter  half,  which  interweaves  into  its  action  the 
story  of  Euma^us.  Thus  a  great  poem  is  truly 
encyclopaedic,  all-embracing,  taking  up  the  past, 
reflecting  the  present,  and  prefiguring  the 
future. 

We  have  now  passed  through  the  manifold 
varieties  of  the  Artistic  Symbol  as  they  have 
unfolded  in  the  soul  of  man  down  the  ages  and 
among  the  Nations.  They  all  show  the  Form 
with  a  double  Meaning,  that  of  nature  and  that 
of  spirit.  Yet  the  Art-idea  always  implies  that 
these  two  Meanings  are  related,  indeed  have  or 
ought  to  have  an  intimate  tie  of  kinship.  The 
bond  between  nature  and  spirit  is  that  which 
Art  lays  hold  of  as  a  means  of  utterance  for  the 
Ego.  The  natural  object  has  its  spiritual  sug- 
gestion, perchance  its  spiritual  counterpart ;  this 
is  what  the  true  artist  never  fails  in  seeini^  and 
embodying. 

Three  stages  of  the  Artistic  Symbol  have 
developed  in  this  interplay  of  Form  and  Mean- 
ing, which  stages  we  may  designate  in  a  general 
way:  Form  preserved.  Form  transformed, 
Form   transfiofured.     The  Ego    has  made   these 


IMAGINATION.  343 

changes  in  order  to  utter  its  Meaning  more 
adequately,  unfolding  and  expressing  itself 
through  Art.  In  this  threefold  sweep  there  is  a 
general  Psychosis,  but  the  careful  student  will 
observe  and  trace  out  for  himself  many  subor- 
dinate ones  in  the  course  of  the  foregoing 
exposition. 

When  the  Ego  in  the  process  of  the  Artistic 
Symbol  takes  the  Form  of  the  natural  object, 
and  transfigures  it  into  the  transparent  expres- 
sion of  the  Meaning,  still  preserving  the  sugges- 
tion of  nature  in  the  act  of  transfiguration.  Art 
has  done  its  uttermost,  has  reached  its  culmina- 
tion. Still  the  Ego  cannot  rest  in  the  Artistic 
Symbol,  which  as  yet  acknowledges  not  only 
external  Nature,  but  the  inner  Meaning  of  Nature 
corresponding  to  the  spirit.  Accordingly,  the 
Ego  will  proceed  to  get  rid  of  this  last  rela- 
tion of  nature  in  the  Symbol,  this  last  natural 
tinge  of  the  Form  in  the  Meaning,  in  order  that 
it  (the  Ego)  may  come  to  the  complete  expres- 
sion of  itself.  Thus  we  pass  out  of  the  Artistic 
to  the  Eational  or  Completed  Symbol,  which  the 
Ego  makes  in  order  to  express  itself  purely, 
without  any  admixture  of   an  alien  suggestion. 

III.  The  Rational   or   Completed  Symbol  — 

The  Sign. 

The  Ego  takes  the  object  of  Sensation,  or  the 
Image  thereof,  and  puts  its  own  purpose  into  the 


344       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

same,  without  regard  to  the  natural  significance 
of  the  object  aforesaid.  There  is  still  the  separa- 
tion into  Form  and  Meaning,  but  the  Ego  seizes 
the  Form  and  employs  the  same  to  express  its 
own  Meaning,  quite  indifferent  to  the  sensuous 
Meaninor  of  that  Form.  This  is  still  called  often 
a  Symbol,  but  may  be  more  definitely  considered 
as  the  Sign,  inasmuch  as  the  distinctive  artistic 
phase,  wherein  the  sensuous  element  always  sug- 
gests its  spiritual  counterpart,  has  vanished. 

The  lily  may  be  called  the  Symbol  of  purity, 
its   whiteness  sugofestinff  the  same  in  a  natural 

DO  O 

way.  But  when  the  lily  is  taken  as  the  Symbol 
of  nationality  (fleur  de  lis)  it  is  more  the  Sign, 
as  certainly  this  flower  does  not  naturally  bring 
to  mind  the  French  nation,  or  the  House  of 
Bourbon. 

Thus  the  Symbol  passes  into  the  Sign,  or,  to 
speak  more  precisel}',  the  Ego  completes  the 
process  of  the  Symbol  by  taking  complete  pos- 
session of  the  external  thinaj  and  using  the  same 
for  its  own  purpose.  The  Form  is  reduced  to 
servitude  to  the  Meaning,  which  no  longer  re- 
spects it  as  real,  but  changes  it  at  will.  In  the 
preceding  stage,  even  the  monstrous  and  gro- 
tesque shapes  of  romanticism  had  a  certain  regard 
for  reality;  for  instance,  Dante's  Geryon  has  the 
face  of  a  just  man,  but  the  tail  of  a  scorpion  — 
both  parts  being  natural  as  life,  yet  suggestive 
of  the  monster's  character.     But  now  the  object 


IMAGINATION.  345 

is  made  to  mean  what  the  Ego  chooses  to  put 
there,  as  when  a  piece  of  striped  bunting  stands 
for  the  American  People. 

When  the  artistic  Symbol  becomes  Sign,  the 
EjTO  gives  to  the  same  its  Meaning,  the  external 
Form  little  or  nothing,  though  the  latter  must 
still  be  present.  But  the  Form  is  quite  reduced 
to  a  shadow,  which  is,  however,  now  filled  with 
a  new  life,  that  given  by  Ego,  and  it  is  this  new 
life  which  makes  it  immortal.  The  natural 
Form,  being  so  thoroughly  discredited,  its 
Meaning  so  completely  disregarded,  becomes 
the  more  pliable  instrument  of  the  Ego.  The 
Sign,  being  a  physical  object  almost  without 
physical  significance,  is  the  supple  tool  of  the 
Spirit,  which  will  employ  it  as  the  best  means 
of  expressing  the  spiritual.  In  human  speech 
the  Sign  reaches  its  completest  shape,  and 
winds  up  what  we  may  call  the  symbolic  move- 
ment of  the  Ego. 

The  Sign  is  the  grand  means  for  the  commu- 
nication of  the  Ego  with  Ego.  I  impart  my 
thoughts  to  you  and  you  impart  your  thoughts  to 
me  through  Signs,  which  we  both  have  to  know 
beforehand,  and  whose  inner  Meaning  is  the  medi- 
ating principle  between  us.  That  is,  we  both 
live  in  a  Sign-world,  in  which  we  have  to  partici- 
pate, in  order  that  we  be  associated  together. 
This  Sign-world,  made  by  the  Ego,  is  the  means 
and  the  condition  of  a  social  order  among  men; 


346       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

without  it  the  human  being  would  drop  back 
into  a  separated,  individualistic  state  of  nature. 
Thus  rises  the  grand  idea  of  impartation ;  the 
E^o  can  no  longer  be  buried  within  itself,  but  is 
able  to  share  its  spiritual  treasure  with  others, 
both  giving  and  receiving.  The  Sign,  unfolding 
into  Speech,  is  truly  the  Sign  of  humanity,  the 
bond  internally  connecting  man  with  man. 

It  is  the  wonder  of  wonders  that  I,  writing  or 
speaking  here,  can  get  out  of  myself  and  com- 
municate to  you  there  what  I  think.  I  enter 
your  very  Self  and  impart  my  Self;  all  that 
I  have  realized  in  thought,  is  or  may  be  yours. 
The  mighty  and  otherwise  impassable  chasm 
between  Person  and  Person  is  bridged  by  the 
Sign,  and  over  this  bridge  both  sides  can  puss  in 
both  directions. 

The  Sign,  though  a  very  common  matter,  is 
worthy  of  being  examined  with  profound  study. 
I  now  put  my  own  Meaning  into  any  sensuous 
object,  and  that  Meaning  can  be  recognized  by 
another  Ego.  Thus  begins  to  rise  communica- 
tion between  man  and  man;  my  Ego  has  exist- 
ence in  the  external  Sign,  which  is  therein  a 
medium  for  another  Ego.  In  this  present  activ- 
ity of  mind,  anything  and  everything  may 
become  symbolical;  it  rests  with  the  Ego  who 
is  master;  whatever  I  see  or  hear  or  otherwise 
sense  can  be  made  a  Sign.  We  go  forth  into 
the    external    world,    we    obtain    a   percept    di- 


IMAGINATION.  347 

rectly,  from  which  comes  an  Image,  and  then 
a  Symbol,  and  one  form  of  the  Symbol  is  the 
Sign. 

Hitherto  in  the  sphere  of  Imagination  the 
Symbol  has  not  been  so  distinctly  for  another, 
has  not  shown  so  decidedly  the  element  of 
impartation.  In  Sense-perception,  the  object  is 
simply  internalized,  is  my  own,  and  in  Memory 
I  separate  the  image,  directly  at  least,  for  my 
own  behoof.  In  the  Implicit  Symbol  the  driv- 
ing power  is  chiefly  the  need  of  self-expression  ; 
in  the  Explicit  Symbol  there  is  not  only  self- 
expression  but  impartation,  the  artist  longs 
to  utter  himself  and  also  to  say  something  to 
somebody.  But  in  the  Sign  my  Meaning  is 
more  for  another  and  less  for  myself ;  I  seek  to 
impart  my  Ego,  though  undoubtedly  I  find  or 
ouofht  to  find  satisfaction  in  the  act  of  im- 
parting. 

Through  the  Sign  therefore  the  Ego  imparts 
most  of  what  it  has  realized  within  itself  to 
other  Egos  who  therein  acquire  what  has  gone 
before  ;  thus  the  race  is  continually  receiving 
the  spiritual  treasures  of  the  ancestors  and 
transmitting  them  with  increase  to  posterity. 
The  Sigiig  accordingly,  binds  together  not  only 
individuals  in  society,  but  generation  with  gen- 
eration, the  past  with  the  future.  That  the 
child  may  gradually  obtain  the  culture  of  his 
race  is  possible  through  the  Sign,  which  is  thus 


348       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

the  grand  instrumentality  of  Education,  and 
which  is  created  and  employed  by  the  Ego  for 
self-expression,  for  impartation  to  others,  and 
acquisition  by  others. 

The  Sign  will  accordingly  develop  a  movement 
toward  making  itself  more  perfect  as  a  means 
of  communication,  wherein  we  discern  again  the 
process  of  the  Ego,  seeking  to  create  a  com- 
pletely adequate  medium  of  self-expression  and 
also  of  impartation. 

A  threefold  movement  we  may  here  observe 
and  designate  in  advance,  to  be  developed  in  the 
following  order :  — 

I.  The  Natural  Sign,  for  which  the  Ego  em- 
plo3^s  the  immediate  object  (event,  fact,  deed), 
untransformed,  taken  from  its  own  (the  Ego's) 
direct  environment.  The  Ego,  seeing  this  object 
as  Sign,  declares  the  Thing  signified  by  it,  both 
the  Sign  and  the  Thing  signified  being  parts  or 
phases  of  the  same  objective  process,  whether 
in  the  physical  or  the  social  world.  Thus  the 
Meaning  lies  outside  of  the  Form,  but  in  the 
same  process,  which  process  the  Ego  merely 
reproduces  through  its  experience  and  knowl- 
edge. 

II.  The  Artificial  Sign,  in  which  the  Ego  still 
employs  the  immediate  object,  but  changes  it, 
transforminir  it  both  in  Meaning  and  in  Form 
from  the  natural  state,  in  order  to  express  its 
own    (the    Ego's)    Meaning,    which    is  thus    no 


IMAGINATION.  349 

longer  outside  but  inside  the  object.  This  is  the 
stao-e  of  separation,  inasmuch  as  the  subjective 
Meaning  of  the  Ego  in  the  Sign  is  consciously 
separated  from  the  objective  Meaning  of  the 
hitter  as  a  thing  of  nature. 

III.  The  Universal  Sign,  in  which  the  Ego 
tranrsfigures  the  immediate  object  into  its  own 
Form,  so  that  the  outer  bears  the  direct  impress 
of  the  inner,  giving  the  process  thereof  by  means 
of  the  human  voice.  Meaning  and  Form  are  no 
longer  alien  to  each  other,  but  are  in  unity,  un- 
folding into  the  Word,  Sign  of  Signs,  the  most 
adequate  utterance  of  the  Ego. 

(For  illustrations  of  these  three  kinds  of 
Signs,  see  below  in  the  special  development  of 
each.) 

It  is  manifest  that  the  movement  of  the  Sign 
is  toward  the  perfection  of  intercommunication 
between  man  and  man.  In  the  natural  Sign 
there  is  a  rigid  element  of  externality,  which  is 
transformed  and  partially  overcome  in  the  artifi- 
cial Sign,  though  this  still  remains  spatial. 

But  in  speech  the  rigidity  of  the  Sign  begins  to 
relax,  it  moves  and  becomes  pliant.  Speech  is 
the  plastic  material  in  which  the  process  of  the 
Ego  can  impress  itself  as  a  process,  being  in 
Time.  The  Sign  must  always  have  some  physical 
element  as  the  bearer  of  the  communication 
between  Ego  and  Ego;  but  this  physical  element 
must  be  more  and  more  refined  till  it  becomes 


350       PSYCHOLOGY  AND   TEE  PSYCHOSIS, 

responsive  to  the  subtlest  turns  of  the  Ego,  that 
is,  supremely  impressionable.  Thus  the  Sign  is 
truly  the  medium  of  exchange  between  mind  and 
mind. 

I.  The  sensuous  object  in  man's  environment 
is  seized  immediately  by  the  Ego  and  transformed 
into  a  Sign,  which  may  in  a  general  way  be 
named  the  natural  Sign.  The  whole  Sense-world 
thereby  is  made  over  into  a  Sign-world  through 
the  Ego,  which  supplies  the  process  from  the  one 
to  the  other,  for  nature  cannot  recognize  its  own 
process,  while  the  Ego  can  ;  indeed  just  that  is 
the  characteristic  thing  about  the  Ego. 

When  I  go  forth  into  the  free  air,  I  look  up  at 
the  sky  and  behold  a  cloud  which  I  at  once  trans- 
form into  a  Sign,  saying:  "That  is  an  indica- 
tion of  rain."  What  is  here  the  rapid  act 
of  my  mind?  I  connect  the  present  object 
with  a  future  result,  which  connection  springs 
from  my  experience  of  the  past.  The  sensuous 
object  before  me,  yonder  cloud,  is  the  occasion 
of  my  completing  in  my  mind  the  whole  meteor- 
ological process,  of  which  it  is  but  one  link,  but 
which  lies  ideally  in  my  Ego.  Moreover  the  Ego 
is  itself  inherently  process  and  hence  takes  up 
the  process  of  nature  ;  in  fact,  that  is  just  the 
way  it  grasps  nature.  Thus  the  present  object  or 
phenomenon  is  transmuted  into  a  Sign,  connect- 
ing present  with  both  past  and  future  ;  the  Ego 
from  the  one  present    fact  completes    the  total 


IMAGINATION.  351 

process,  of  which  this  oue  fact  becomes  the 
Sign. 

Hence  the  Ego  looking  out  upon  all  exter- 
nality —  things,  events,  experiences  —  has  to 
transform  them  into  Signs,  which  suggest  the 
total  process  of  which  they  are  but  a  present 
partial  manifestation.  Thus  the  Ego  begins  to 
know  the  object,  in  fact,  the  whole  external  world 
in  a  new  way.  In  Sense-perception  the  object 
was  simply  known  as  present  in  Space  and  Time  ; 
in  Memory  it  was  known  as  the  image  of  some- 
thing past;  but  in  the  Sign  the  object  projects 
itself  into  the  future  also  where  its  counter- 
part (the  thing  signified)  is  revealed  to  the  Ego 
in  the  form  of  an  image.  The  cloud  now  seen 
and  often  seen  before  suggests  the  total  process 
in  the  comino^  rain.  But  the  Sign  can  also  refer 
to  the  past  directly:  "This  wet  ground  is  a 
Sign  that  it  rained  last  night;  "  so  we  say,  still 
completing  the  process  ideally  from  the  one  real 
fact. 

But  there  is  not  merely  a  seen  world  of  Signs, 
hearing  too  has  its  sphere  in  this  work,  and  there 
rises  a  heard  world  of  Signs.  A  clap  of  thunder 
has  also  its  indication  along  with  the  visible 
cloud.  All  noises  in  the  street  or  in  nature  stir 
the  Ego  to  reach  out  and  take  up  their  causes; 
that  rumble  I  know  to  come  from  a  railroad  train 
or  a  wagon.  Thus  the  Sound-world  we  convert 
into  a  Sign-world    in   many   ways.     The    other 


352  PSYCHOLOGY  AND   THE  PSYCHOSIS. 

senses,  besides  sight  and  hearing,  furnish  their 
contribution  of  Signs  ;  that  is,  they  become  the 
basis  for  a  process  of  the  Ego. 

Thus  all  sensuous  nature  which  environs  man 
becomes  full  of  Signs,  prognostications,  sugges- 
tions, for  each  things  interlinks  with  other  things 
past,  present  and  future,  in  a  chain  of  causation, 
which  chain  must  be  given  by  the  process  of  the 
Ego,  and  is  finally  nothing  but  a  mental  chain, 
with  one  link  real  and  the  rest  ideal. 

The  environing  Sense-world  which  is  made  by 
the  Ego  into  a  Sign-world  without  changing  the 
external  object  may  be  looked  at,  first  as  the  cor- 
poreal organism  (the  human  body),  secondly  as 
the  mundane  organism  (external  nature),  thirdly 
as  the  institutional  organism  (the  social  order). 
All  these  furnish  an  environment  of  objects  of 
sensation  which  can  become  Signs. 

1.  The  human  organism,  which  is  the  most 
immediate  and  intimate  environment  of  the  Ego, 
is  full  of  Signs.  Primarily  all  its  physical 
processes  have  outward  indications;  the  doc- 
tor calls  them  symptoms  —  two  things, 
usually  an  outer  and  an  inner,  come  together, 
and  one  is  the  Sign  of  the  other.  Diagnosis 
is  a  knowing  through  Signs.  The  pulse,  the  eye, 
sometimes  the  lower  lip  and  }X)ssibly  the  finger 
nails  may  indicate  what  is  going  on  within  the 
organism.  Then  the  gesture,  the  look,  the  twitch 
are  significant,  Signs  which  are  in  their  way  a 


JMA  GIN  A  TION.  353 

communication.  Best  of  Signs,  however,  is  the 
human  Deed  for  revealing  character,  wherein  the 
Ego  shows  its  true  outward  counterpart. 

The  Ego  can  imagine  a  process  or  connection 
where  there  is  none,  and  so  make  a  Sign  which 
has  no  reality.  At  this  point  arises  the  realm 
of  delusion,  which  is  so  common  in  reference  to 
the  body,  especially  its  ailments.  The  hypochon- 
driac and  the  valetudinarian  are  mainly  occupied 
with  false  Signs  about  themselves. 

The  body  with  its  senses  is  the  grand  highway 
to  the  external  world,  to  which  we  now  pass. 

2.  On  every  side  we  are  environed  by  natural 
phenomena,  which  are  phases  of  some  physical 
process.  It  may  be  truly  said  that  all  nature 
surrounds  man  with  Signs,  which  he  has  to 
interpret  hourly,  daily,  yearly  during  his  life. 
His  success  largely  depends  upon  the  truth  of  his 
interpretation.  First  are  the  weather  Signs 
which  concern  his  outermost  environment. 
The  farmer  and  the  hunter,  who  live  in  such 
close  intimacy  with  nature,  often  become  very 
skillful  in  forecasting  the  season.  But  we  all 
have  to  do  a  little  of  the  same  in  spite  of  the 
fact  that  there  is  a  meteorological  bureau. 

A  good  deal  of  science  is  an  interpretation  of 
Signs.  The  geologist  sees  a  fossil  plant;  at 
once  he  supplies  the  process  which  produced  it, 
the  climate,  the  landscape,  the  physical  con- 
ditions.    These  grooves  cut  into  the  rock  are  the 

23 


354       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

Sign  of  a  glacier,  of  an  ice  age  long  since  passed 
away.  A  tooth  becomes  a  Sign,  to  the  pal- 
aeontologist, of  the  whole  animal,  its  size,  its 
habits,  its  climatic  environment.  The  scientist 
must  of  course  have  this  far-off  process  ideally 
stored  up  in  his  Ego;  thus  he  apperceives  the 
single  object  which  becomes  to  him  a  Sign  of -the 
totality.  But  the  untrained  Ego  simply  per- 
ceives a  scratch  on  a  stone,  an  old  tooth  or 
bone,  and  straightway  forgets  the  whole  matter; 
to  him  they  are  not  Signs. 

The  ignorant  man  is  aware,  however,  that  he 
dwells  in  a  vast  Sign-world,  which  has  meaning, 
is  a  phase  of  some  process.  Hence  his  tendency 
to  make  the  phenomenon  of  nature  into  a  Sign, 
even  though  he  has  to  imagine  what  it  signifies. 
The  comet  is  a  sign  of  a  bad  harvest,  of  political 
revolution,  of  the  end  of  the  world;  the  cricket 
in  the  wall  portends  death.  Through  the  Sign  a 
mighty  deluge  of  superstition,  fraud  and  delusion 
is  poured  upon  humanity,  especially  the  hum- 
bler portion.  The  Ego  must  believe  in  Signs  ; 
if  it  be  ignorant,  then  it  is  their  victim;  but  if 
it  know  the  full  process,  then  it  can  employ  the 
Sign  as  a  grand  means  of  foresight,  as  well  as 
of  knowledge.  The  scientific  Ego  has  to  have 
its  Sign  as  well  as  the  unscientific;  both  have 
faith  in  a  Sign-world  though  they  treat  it  differ- 
ently. 

The  prophetic  Ego  may  also  read  in  the  occur- 


IMAGINATION.  355 

rences  of  nature  great  social  upheavals,  but  that 
is  a  kind  of  poetic  expression,  in  which  poet  and 
prophet  are  one  (vates  has  both  meanings).  The 
natural  occurrence  is  no  longer  a  phase  of  the 
process,  but  simply  a  vehicle  of  utterance  which 
the  Ego  employs  for  denoting  something  deeper 
than  the  physical  process,  namely  the  institu- 
tional or  social. 

3.  The  institutional  world,  which  also  environs 
the  Ego,  has  its  events  which  the  Ego 
may  behold  as  Signs.  Goetho  has  declared  that 
the  affair  of  the  "Diamond  Necklace"  por- 
tended to  him  the  French  Revolution,  being  a 
Sign  whose  complete  movement  included 
that  grand  social  upheaval.  To  many  people 
both  at  the  North  and  at  the  South  John  Brown's 
raid  was  the  Sign  of  the  mighty  conflict  approach- 
ing. Great  events  of  History  not  only  cast  their 
shadows  before,  but  have  actual  heralds  announc- 
ing in  Signs  what  is  coming.  These  are  what 
are  often  called  in  ordinary  speech  "  the  Signs 
of  the  Times,"  events  which  have  a  prophetic 
element  in  them  indicating  great  national  or 
world-historical  changes.  Constantine  is  said  to 
have  seen  a  cross  in  the  sky  with  theinscrii)tion, 
1)1  hoc  signo  vince;  one  thing  is  certain,  he  saw 
the  cross  as  the  Sign  of  the  Time.  What  signi- 
fies the  recent  Chinese-Japanese  war  in  Universal 
History?  Or  the  conflict  between  Labor  and 
Capital?     Signs,  Signs  they  are,  which  each  one 


356       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

of  US  seeks  to  interpret  by  beholding  them  as  a 
phase  of  a  grand  process  to  be  unfolded  in  the 
future.  In  our  own  little  neighborhood  we  watch 
the  Signs,  political,  commercial,  even  domestic. 
Who  will  be  the  next  Congressman  or  the  next 
President  ?  What  are  the  Signs  of  a  good  year  for 
business?  Whichofus  will  she  marry?  Thus  we 
all  seek  to  prognosticate  the  future  fact,  connect- 
ing it  in  a  process,  from  the  fact  before  us. 

The  old  Greeks  and  Romans,  before  under- 
taking any  enterprise  of  moment,  were  accus- 
tomed to  watch  the  flight  of  birds,  or  to  inspect 
the  entrails  of  slaughtered  animals,  in  order  to 
find  Signs  of  the  purpose  of  the  Gods.  Those 
ancient  peoples  were  conscious  of  living  in  a 
World-Order,  which  had  them  and  their  deed 
in  hand  ;  they  knew  that  they  were  a  part  of  the 
process,  and  they  sought  some  indication  of  the 
nature  of  their  part.  Hence  they  were  always 
looking  for  omens,  intimations,  foreshadowings; 
they  dwelt  in  a  Sign-world  which  to  them  was 
a  manifestation  of  the  Divine  Order. 

The  next  thing  is  that  the  Ego  puts  its  own 
meaning  into  the  omen,  which  it  interprets 
accordinof  to  insight.  The  sacrifices  were  at 
first  unfavorable  at  the  battle  of  Plataeae,  then 
they  suddenly  became  favorable,  just  at  the  right 
moment. 

II.  The  Ego,  putting  what  meaning  it  chooses 
into  the  physical  object,  converts  it  into  an  arti- 


IMAGINATION.  357 

ficial  Sign.  This  differs  from  the  natural  Sign 
just  considered,  inasmuch  as  therein  the  Ego 
accepts  the  physical  object  in  its  native  meaning, 
but  adds  the  process,  whereby  it  becomes  a  Sign. 
But  now  the  E<to  changes  the  meaning  of  the 
object  and  puts  its  own  into  the  same,  still  pre- 
serving the  outward  form,  which  is  the  Sign.  In 
the  first  case,  the  object  is  not  changed  in  itself, 
but  through  its  relations;  in  the  second  case,  the 
object  is  changed  in  itself,  the  Ego  will  tamper 
both  with  its  Meaning  and  Form. 

The  oak  may  be  regarded  as  a  natural  Sign 
when  it  indicates  a  certain  kind  of  soil,  in  which 
it  grows,  or  a  certain  climate;  it  may  be  regarded 
as  an  artificial  Sign,  when  it  is  a  landmark,  or  a 
heraldic  designation  ;  still  further,  it  may  be  used 
as  a  natural  Symbol  when  it  signifies  strength. 
One  naturally  connects  the  oak  with  human 
mit^ht;  but  the  connection  between  an  oak  and 
a  landmark  is  wholly  the  act  of  the  Ego.  The 
pentegram  (  Drudenfuss)^  being  composed  of  two 
triangles,  one  on  top  of  the  other,  may  suggest 
the  Trinity,  of  which  it  was  a  medieval  Symbol; 
but  in  certain  parts  of  Germany  it  is  the  Sign  of 
beer,  havinor  been  thus  translated  out  of  its  first 
meaning  by  the  Ego  of  the  German  beer-drinker. 

In  the  artificial  Sign  there  will  be  a  process  of 
the  Ego,  which  will  crowd  out  more  and  more 
the  physical  import  of  the  object.  At  first  the 
physical  Form  will  be  retained,  but  the  Ego  will 


358       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

put  into  the  same  its  own  Meaning.  Then  the 
Ego,  after  having  changed  the  Meaning,  will 
change  the  Form,  that  is,  will  transform  the  same 
into  a  different  object  externally.  Finally  the 
Ego,  having  made  its  own  individual  Signs,  will 
begin  to  order  them  into  systems  for  its  own  end. 
1.  The  physical  shape  is  retained  without 
change,  but  a  wholly  new  meaning  is  put  into  it 
by  the  Ego.  The  rose  may  be  considered  to 
have  a  symbolic  touch  when  it  indicates  love, 
or  passion,  or  even  majesty  ;  but  when  it  is  used 
as  a  blazon  in  heraldry  it  is  a  Sign.  The  White 
and  Red  Roses  stood  for  the  Houses  of  York  and 
Lancaster  in  English  History —  a  meaning  which 
has  no  natural  connection  with  those  objects. 
In  like  manner,  various  flowers  have  been  used 
as  Signs  in  Art,  Religion,  Poetry;  the  entire 
flowery  kingdom  has  been  made  to  speak  a  kind 
of  language.  Peoples  have  their  national  flower, 
as  the  Irish  the  shamrock  and  the  Scotch  the 
thistle;  we,  Americans,  tried  to  select  our  floral 
representative  some  years  ago.  For  a  similar 
purpose  animals  are  used,  as  the  lion  of  St. 
Mark  or  St.  Jerome,  or  of  Great  Britain  ;  birds 
in  particular  have  found  favor,  as  the  eagle, 
the  dove,  the  peacock,  though  they  all 
may  have  a  strand  of  natural  sj^mbolism,  which 
suggests  their  counterparts  in  human  character. 
The  names  of  fox,  dog,  ass  are  applied  to  man 
with  the  emphasis  on  the  symbolic  element,  and 


131 A  GIN  A  TION.  359 

the  famous  poem  of  Reynard  is  an  epic  of 
animals  acting  the  jDait  of  persons  without 
renouncinoj  beasthood. 

The  same  physical  object  may  be  used  with 
various  shades  of  symbolism.  The  rainbow  is 
the  poetic  symbol  of  Hope  (so  employed  by 
Goethe,  see  Faust's  Monologue,  at  the  bes-innins: 
of  Faust,  Part  11. )  It  is  an  artificial  Sign,  as 
used  in  the  Hebrew  account  of  the  Deluge,  to 
which  it  is  there  made  to  pertain.  It  may  be  also 
a  natural  Sign  when  it  is  taken  as  a  harbinger  of 
the  total  process  of  which  it  is  one  phase;  thus 
it  indicates  that  the  Sun  is  shining  through  rain- 
drops.  Color  has  also  its  artistic  symbolism  and 
it  may  be  used  as  an  artificial  Sign,  as  the  na- 
tional colors,  the  color  of  a  party  or  a  class  or 
a  society.  The  cloud  which  we  have  already 
employed  as  the  simplest  and  most  imme- 
diate natural  Sign  when  it  indicates  rain,  may 
be  used  likewise  as  a  poetic  Symbol  for 
obscurity  or  mystery,  and  in  the  well-known 
passage  of  Scripture  which  speaks  of  a  cloud  by 
day  and  a  pillar  of  fire  by  night,  the  cloud  is 
rather  the  artificial  Sign,  though  the  symbolizing 
fancy  can  play  it  into  deeper  significations. 

Language  gives  us  a  hint  in  the  expression: 
What  does  this  thing  signify?  The  verbal  pur- 
port is:  Of  what  is  this  thing  made  the  Sign? 
Some  such  question  we  ask  of  everything  in 
nature  and  in  mind;   we  have  to  regard  objects. 


360       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

events,  deeds,  as  not  simply  standing  alone  and 
by  themselves,  but  as  Signs,  which  in  one  way 
or  other  poi»nt  to  the  process  eternally  going  on 
in  the  world  and  involvino;  all  thin2:s.  Asrain  we 
must  recollect  that  the  Ego  is  just  the  process 
grasping  the  process,  and  hence  must  create  the 
Sign. 

Thus  the  Ego  puts  its  owu  Meaning  into  the 
physical  Form ;  but  it  likewise  makes  over  the 
shapes  of  nature  to  suit  its  own  purpose.  The 
plant  and  the  animal,  in  heraldry  for  instance, 
are  often  changed,  transformed,  mythologized, 
as  the  tree  of  Paradise  and  the  unicorn  and 
winged  dragon.     So  we  pass  to  the  next. 

2.  The  shape  of  the  physical  object  is  wrought 
over  anew  and  made  into  a  Sign;  the  Form  is 
transformed  in  order  to  express  the  new  Mean- 
ing. Great  is  the  variety  of  this  transformation 
of  Nature,  running  through  all  its  kingdoms, 
mineral,  vegetable,  animal.  We  take  a  stone  and 
cut  it  into  a  seal  which  stands  for  our  very  per- 
son, our  promise ;  it  is  truly  our  signature. 
Some  colored  strips  of  muslin  are  sewed  together, 
the  whole  becomes  a  flag,  which  is  a  Sign  of 
Nationality,  for  which  we  lay  down  our  lives. 
The  most  revered  of  all  Signs  is  that  of  the 
Cross,  which  has  become  the  distinctive  Sign  of 
Christendom  and  of  the  Occident.  Thus  we  all 
in  one  way  or  other  deeply  participate  in  this 
transformed  Sign-world;   man  can  share  in  the 


IMAGINATION.  361 

movements  of  his  race,  and  can  associate  with 
his  fellowman  spiritually  by  means  of  Siojiis 
alone. 

Ill  ordinary  life  we  need  but  look  around  us 
with  some  attention  in  order  to  observe  how 
completely  we  live  in  an  environment  of  arti- 
ficial Signs  made  by  the  Ego;  whole  days  are 
thus  transformed,  for  example.  Decoration  Day, 
Fourth  of  July.  There  is  the  outer  vesture  of 
the  man,  as  a  uniform,  a  livery,  a  coat  of  arms, 
as  clothes  generally,  costumes  of  all  sorts,  from 
king  to  peasant,  from  Orient  to  Occident. 
This  subject  took  the  fancy  of  Carlyle,  and  from 
it  sprang  that  strange  symbolic  book  known  as 
Sarlor  liesarins  or  the  Philosophy  of  Clothes. 
Innumerable  badges,  emblems,  marks  designate 
groups,  classes,  and  societies  of  men.  All 
jewelry  is  a  kind  of  Sign.  Inns  are  still 
named  after  their  Signs  in  certain  countries, 
and  also  places  of  amusement ;  formerly  such 
was  perhaps  always  the  case  ;  who  can  forget  the 
Mermaid  Tavern  and  the  Globe  Theater,  both 
having  their  visible  Signs?  Audible  Signs  too 
may  be  mentioned  in  passing;  what  is  the  noise 
made  on  the  Fourth  of  July  but  a  Sign?  The 
bell  is  a  great  maker  of  heard  Signs,  joy,  sor- 
row, fire,  time  for  dinner,  time  for  church.  How 
many  indications  are  given  by  the  whistle,  from 
that  of  man  to  that  of  the  factory  and  railroad 
train?      The  drum,    the  trumpet,  the   fog-horn 


362  PSYCHOLOGY  AND    THE  PSYCHOSIS. 

make  Sisns  to  others.  Thus  we  dwell  in  a  vast 
sound-ocean,  as  it  were  at  the  bottom  of  it,  on 
the  earth.  The  Ego  wraps  itself  up  in  sound 
and  sends  itself  off  with  its  message  to  distant 
ears  through  the  waves  of  this  sound-ocean. 
The  Eofo  with  its  Meaning  is  the  kernel,  the  rest 
is  the  shell. 

In  such  fashion  we  may  realize  to  ourselves  that 
we  are  living  in  a  Sign-world  seen  and  heard, 
created  by  the  Ego  of  man  as  an  important 
element  of  his  spiritual  abode.  Yet  this  Sign- 
world  is  organized  within  itself,  as  we  see  by  the 
following. 

3.  The  single  artificial  Signs  are  brought  into 
a  system  by  the  Ego  for  the  more  complex  kinds 
of  communication.  The  single  Sign  imparts  the 
single  fact  or  thought ;  still,  facts  and  thoughts 
are  not  isolated,  but  are  in  an  order;  hence  the 
Sisns  also  assume  the  form  of  an  order.  In  such 
a  connection  the  Sign  is  often  called  the  Signal, 
and  the  signal  service  has  an  important  place  in 
certain  departments  of  human  activity. 

Perhaps  the  British  navy  has  the  completest 
system  of  Signals,  employing  many  Signs  of 
diverse  forms  and  colors,  but  especially  the 
semaphore  (sign-bearer),  which  is  a  post  with 
two  arms  ;  by  means  of  these  it  spells  words  at 
a  distance,  and  thus  communicates  with  other 
ships.  By  night  flashing  Signals  are  used 
with     an      alphabet      of      points      and       lines, 


IMAGINATION.  363 

like  the  telegraphic  alphabet  of  Morse ;  even 
the  fog  horn  is  made  to  talk  by  means  of 
an  alphabet  of  sounds,  long  and  short.  The 
army  also  has  its  system  .  of  Signals,  made 
principally  by  flags  waving  from  hill-tops.  The 
fire  Signals  from  mountain  to  mountain,  telling 
of  an  invading  foe,  are  famous  from  antiquity. 
The  railroad  train  in  our  time  is  governed  in  its 
movements  through  Sisruals  both  seen  and  heard 
by  day  and  by  night. 

Under  this  head  may  be  considered  the  many 
systems  of  Signs  which  characterize  the  secret  or- 
ganizations so  common  among  men.  The  Ma- 
sonic Fraternity  is  the  oldest  and  best  known, 
and  perhaps  the  most  symbolical.  Grips,  ges- 
tures, pass- words  and  other  special  Signs  bind 
the  society  together  as  well  as  separate  its  mem- 
bers from  the  rest  of  the  world.  Such  Signs, 
therefore,  are  limited  in  their  use,  their  ability 
to  communicate  is  very  imperfect;  they  belong 
to  the  brotherhood  of  the  few,  not  to  the  brother- 
hood of  man,  and  they  can  only  be  for  a  restricted 
purpose.  Hence  arises  the  demand  for  a  more 
universal  means  of  communication  between  man 
and  man.  This  is  the  human  voice  laden  with 
some  content  of  the  Ego,  which  two  elements 
produce  the  word. 

The  Sign,  as  hitherto  unfolded,  is  still  exter- 
nal, fixed,  rigid,  is  a  physical  object,  transformed 
or   not.     It  still  has  too  much  externality  to  be 


364       PiSTCHOLOGY  AND   THE  PSYCHOSIS. 

the  pliant  vehicle  of  the  process  of  the  Ego.  In 
the  system  of  connected  Sirens  the  Eo[o  isseekingr 
imperfectly  to  realize  its  process,  but  they  fall 
asunder,  and  cauno.t  reproduce  its  unity.  The 
Neapolitan  may  express  much  with  his  gestures 
and  grimaces,  but  they  come  short  of  any  clear 
utterance  of  the  inner  spirit  of  man.  The  artifi- 
cial Sign,  though  it  be  audible,  is  single,  limited, 
and  arises  from  an  external  object,  as  the  sound 
of  the  bell.  In  general,  the  sign  must  now  be 
made  fluid,  must  be  thrown  into  tones  and  become 
a  mere  flatus  vocis,  losing  its  separate,  outer, 
rigid  shape.  After  being  cast  into  the  melting- 
pot,  the  whole  Sign-world  can  be  remoulded  into 
new  external  shapes. 

III.  We  pass  accordingly  to  the  Universal 
Sign,  in  which  the  Form  and  the  Meaning  be- 
come united  and  harmonious,  no  longer  standing 
opposed  to  each  other,  as  in  the  Artificial  Sign. 
We  may  say  that  the  natural  object, here  the  sound 
of  the  human  voice,  is  transfigured  by  the  Ego 
into  the  Form  of  ifself,  and  so  is  most  cnpable  of 
reproducing  the  Meaning  of  the  Ego.  This  gives 
language,  the  Sign  of  Sio-ns,  in  which  all  other 
kinds  of  Signs  find  their  explanation  and  fulfill- 
ment. In  language,  the  Sign  not  only  explains 
somethins  else  different  from  itself,  but  also  can 
explain  itself  as  Sign.  It  is  self-defining,  turns 
back  upon  itself  like  the  Ego,  and  not  only  un- 
folds   itself,   but    also    the    Self   as    such.     The 


IMAGINATION.  365 

spoken  word,  simply  as  spoken,  as  a  Form,  bears 
the  image  of  the  Ego.  We  shall  try  to  illustrate 
these  statements  by  looking  at  some  of  the 
phenomena  of  language. 

The  Ego  seizes  upon  the  sound  of  itself  which 
is  given  out  by  its  own  body  through  the  vocal 
organs,  as  the  best  vehicle  for  self-utterance, 
beins:  altogether  the  most  flexible  instrument  for 
such  a  purpose.  It  can  contrpl  this  sound,  put- 
ting into  the  same  its  difference  or  its  continuity, 
breaking  up  the  same  into  special  tones,  syllables, 
words,  and  then  uniting  them  into  its  own  pro- 
cess. Hence  the  sound  of  the  human  voice  gives 
the  most  complete  response  to  the  movement  of 
the  Ego. 

Undoubtedly  the  completest  of  all  Signs  is 
language.  1  produce  the  physical  sound  of  my 
voice  and  load  it  with  my  meaning,  with  my  Ego, 
it  passes  through  the  intervening  distance  and 
reaches  you,  in  whose  brain  it  unloads  its  con- 
tent, and  you  get  what  I  send.  I  have  commun- 
icated my  thought,  my  inmost  Self  to  you;  the 
medium  is  speech,  the  succession  of  sound-waves 
starting  from  my  vocal  organs. 

The  primal  fact  about  these  sound-waves 
of  the  voice  is  that  they  bear  in  themselves, 
in  their  vei'y  constitution,  the  direct  impress 
of  the  Ego.  They  are  articulated,  they  form 
a  chain  of  vocal  links,  yet  those  links  are 
joined  together  into    a  totality.     Every  word  I 


366       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

utter  is  made  up  of  vowels  and  consonants;  the 
vowel  is  a  continuous  sound  which  is  stopped 
by  consonants.  There  is  first,  then,  the  undi- 
vided tone  of  nature,  which  is  next  broken  into 
by  the  consonant,  the  principle  of  separation, 
forming  vowel  and  consonant ;  thirdly  both  are 
united  in  the  word,  which  thus  in  its  outer  shape 
manifests  the  unity  of  the  Ego.  The  utterance 
of  every  word,  the  sound  of  it  apart  from  its 
meaning,  is  stamped  by  the  Ego,  is  the  absolutely 
pliant  material  upon  which  the  Ego  impresses 
its  own  inner  process.  The  human  voice  is 
then  the  plastic  material  of  the  sculptor,  and  the 
vocal  organs  are  the  implements  ;  the  result  is 
human  speech,  words,  which  an  ancient  Greek 
philosopher  called  speaking  statues,  applying  a 
true  image  derived  from  Greek  Art. 

The  tone  as  such,  which  is  mere  vibration,  may 
set  the  feelings  to  vibrating  in  unison  ;  such  is 
the  function  of  music,  which  is  tone  organized, 
selected  and  arranged  for  a  certain  purpose, 
namely,  to  start  a  certain  class  of  emotions  in 
response.  But  the  tone  as  a  series  of  simple 
vibrations  cannot  fully  express  mind,  the  Ego, 
which  must  have  the  separation  and  the  return, 
while  tone  has  pulses,  external  undulations  con- 
tinued in  an  indefinite  series.  The  tone  articu- 
lated and  not  merely  vibrated  is  the  sound-me- 
dium of  the  Ego  in  speech;  the  waves  must  have 
oneness  and   make   the   distinct  word,   which  is 


IMAGINATION.  367 

thus  rounded  off  and  complete.  The  word,  as 
already  indicated,  has  division  within  itself,  its 
vowels  and  consonants  are  its  basis  of  articula- 
tion ;  yet  these  divisions  it  brings  to  unity. 
Thus  the  very  sound  of  the  word  is  the  image  of 
the  Ego  and  its  process.  Man  cannot  speak  ex- 
cept in  the  form  of  his  Ego,  which  he  utters  in 
the  sound  of  his  voice,  as  well  as  in  the  meaning 
which  he  puts  into  the  same. 

It  is  manifest  that  the  Ego  has  obtained  for 
its  Sign  an  external  material  which  is  absolutely 
formable,  responsive  outwardly  to  its  subtlest 
movement.  Hitheito,  in  the  natural  and  in  the 
artificial  Sign,  in  the  cloud  or  in  the  flag,  it  has 
had  a  rigid  material;  now  it  has  a  fluid  material, 
responsive,  moving  with  the  movement  of  the 
Ego,  reflecting  the  same  in  its  most  delicate 
sinuosities. 

The  Universal  Sign  we  have  called  it,  inas- 
much it  can  be  made  to  express  all  and  itself 
too,  inclusive  and  explanatory  of  every  other 
Sign,  and  just  in  this  fact  imaging  the  Ego. 
Still  even  the  Universal  Sign,  since  it  is  a  Sign 
and  external,  will  show  limits,  which  are  the 
limits  of  externality.  That  is,  the  Spoken 
Word,  the  Universal  Sign,  being  uttered  and 
externalized,  will  be  limited  in  Space  and  Time, 
which  limits  the  Ego,  in  accord  with  its  trans- 
cendent nature,  will  chafe  against,  will  seek  to 
surmount,    and  finally  will  succeed.     The  Uni- 


368       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

versal  Sign,  therefore,  will  have  its  process, 
that  of  the  Ego,  moving  toward  a  completer 
universality  by  transcending  the  bounds  of 
Space  and  Time.  In  like  manner  back  in  Sense- 
perception,  we  recollect  that  the  Ego,  in  order 
to  have  a  complete  percept,  had  to  sweep  over 
and  take  in  the  spatial  and  temporal  limits  of 
the  sensuous  object. 

The  process  of  the  Universal  Sign  (language) 
in  coming  more  completely  to  itself,  that  is,  to 
its  universality,  falls  into  three  stages  which  may 
be  given  as  follows:  — 

1st.  The  Universal  Sign  as  spoken;  thus  it 
moves  in  a  succession  and  gives  therein  the 
immediate  process  of  the  Ego,  but  as  fleeting  in 
Time  and  confined  in  Space.  That  is,  the  spoken 
Word  belongs  only  to  the  present  moment  a 
little  prolonged,  and  to  the  present  locality  a 
little  extended,  being  limited  to  the  Now  and  the 
Here,  to  the  immediate  Present  of  both  Time 
and  Space.  Such  are  the  primal  spatial  and 
temporal  limits  of  Speech,  which  the  Ego  pro- 
ceeds inherently  to  transcend. 

2d.  The  Universal  Sign  as  pictured,  written 
and  printed ;  the  moving  temporal  Word  is  now 
externalized  and  fixed  in  a  spatial  shape,  freed 
of  its  immediate  connection  with  the  human 
voice ;  thus  it  can  be  borne  beyond  its  natural 
limits  in  the  Now  and  the  Here  ;  it  is  transmis- 
sible in  Time  and  transferable  in  Space. 


IMAGINATION.  369 

But  the  Ego  comes  to  regard  just  this  exter- 
nality and  spatial  fixity  of  the  Universal  Sign  as 
.a  new  limit,  as  alien  to  its  own  free  movement, 
the  Ego  being  internality  and  the  process  in 
itself.  This  separation  it  will  seek  to  overcome, 
unitino;  its  own  immediate  internal  act  with  the 
transcending  of  the  external  limits  of  Space  and 
Time. 

3d.  The  Universal  Sign  spoken  and  written 
by  the  Ego  in  its  natural  limits  of  Space  and 
Time  (in  the  Here  and  the  Now),  is  picked  up 
and  carried  beyond  those  limits  by  an  elemental 
power  —  electricity  chiefly  —  harnessed  and 
workinof  throu2;h  mechanical  contrivances  — 
the  Telephone,  Telegraph  and  Phonograph. 
Thus  the  human  voice  is  getting  to  speak  directly 
through  Space  and  down  Time. 

Manifestly  the  entire  sense-world  is  to  be 
turned  into  sound,  is  to  be  made  over  into  the 
tones  of  the  human  voice,  thereby  becoming  a 
spoken  Sign,  which  is  the  Word.  Yonder  tree 
I  behold  as  a  percept,  I  recall  it  as  an  image, 
I  tran.sform  this  image  into  a  sound  which  is  the 
Sign  of  that  tree  to  me  and  to  others,  and  is 
universal,  applicable  to  all  trees.  Thus  every 
external  thing  is  to  be  named,  is  to  be  made 
over  into  a  vocal  tone,  and  thereby  universalized, 
whereof  the  system  is  language. 

Let  us  again  bring  before  us  the  sweep  of  the 
vocal  Sign  ;  it  moves  from  the  immediate  limits 

24 


370       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

of  the  voice  in  Time  and  Space,  tlirough  its  fixity 
in  external  forms  —  picture,  writ,  print,  to  the 
transcending  of  the  natural  limits  of  the  voice, 
as  well  as  of  the  fixed  Si2;n.  Thus  the  Ego  in 
accord  with  its  own  inherent  character,  is  per- 
petually pushing  the  Sign  beyond  the  bounds  of 
Space  and  Time,  in  order  that  this  Sign  may 
obtain  a  complete  universality,  not  merely  in 
Meaning  or  internally,  but  also  in  Form  or  ex- 
ternally, whereby  this  Form  becomes  itself  the 
image  of  the  Es^o. 

The  Sign  or  the  Completed  Symbol  we  have 
already  designated  as  the  third  stage  of  the 
Imagination  or  the  Symbol-making  activity  of 
mind.  The  Ego  starts  with  the  implicit  Symbol, 
or  the  first  separation  of  Form  and  Meaning,  not 
unfolded,  not  conscious,  passes  through  the 
Explicit  Symbol,  in  which  the  separation  into 
Form  and  Meaning  is  wrought  over,  and  now 
comes  to  the  Sign  in  which  the  Ego  takes  com- 
plete possession  of  the  Form  and  elaborates  it, 
till  it  becomes  the  adequate  material  of  the 
Ego's  process.  Thus  the  Ego  at  last  takes  up 
its  own  movement  into  its  Symbol  ;  at  first,  in 
the  Implicit  Symbol,  this  process  lay  outside  of 
the  Symbol,  which  was  the  single  fixed  Form 
(say  the  picture  of  the  dog)  holding  in  itself  im- 
plicitly the  Meaning.  But  the  Symbol  in  speech 
now  symbolizes  its  own  process. 

1.  The  Ego  in  the  first  place  moulds  the  sound 


I3IAGINATI0N:  371 

of  the  human  voice  into  the  process  of  itself, 
which  sound  thus  formed  is  the  articulate  word. 
This  moves,  accordingly,  in  Time,  not  being  fixed 
in  Space,  for  it  must  express  the  process  of  the 
Ego,  just  through  the  form  of  articulation. 

The  next  important  fact  of  language  is  that 
the  Ego  pours  its  own  self  with  all  its  belongings 
into  this  articulated  form  of  the  human  voice,  of 
which,  however,  it  has  first  to  get  possession. 
The  total  content  of  the  Ego,  its  images,  per- 
cepts, feelings,  are  to  be  expressed  into  the  word. 
Everything  seen  or  heard,  everything  which  comes 
from  the  outer  world  into  the  mind,  is  destined 
to  be  transformed  into  speech  and  uttered 
(outered ),  whereby  it  becomes  again  an  object 
in  the  sense-world  to  be  heard  by  others. 

The  development  of  language,  which  is  essen- 
tially the  Ego  moulding  itself  into  sounds  of 
the  human  voice,  goes  through  three  stages, 
the  exclamatory,  the  imitative,  and  the  meta- 
phorical. 

The  exclamatory  utterance  is  the  most  imme- 
diate, instinctive,  natural  of  all  utterances.  The 
outer,  the  voice  responds  directly  to  the  inner, 
the  feeling.  It  is  often  merely  a  prolonged 
vowel,  as  oh,  ah;  both  pain  and  pleasure  find 
vent  in  these  sounds.  Then  there  is  the  inter- 
rupted exclamation  in  which  the  consonant  has 
its  place.  The  affection  of  the  sentient  organism 
works  immediately  upon  the   voice,  which  thus 


372       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

becomes  a  direct  echo  of  certain  bodily  condi- 
tions. In  like  manner  the  voice  gives  its 
response  to  emotional  states. 

In  the  imitative  stage  of  language  the  expres- 
sion is  not  exclamatory,  not  immediate;  a  new 
element  enters  which  produces  a  separation  into 
sound  and  meaning.  The  Ego  copies  the  sound 
of  nature  in  the  sound  of  the  voice,  it  imitates, 
it  places  itself  between  two  sounds,  namely  its 
own  copy  and  the  sound  copied.  The  latter  is 
identified  with  the  former,  and  thus  becomes  the 
means  of  recalling  the  object  "which  makes  the 
sound.  The  word  moo  is  recognized  as  the 
bellow  of  a  cow,  of  which  it  is  an  imitation; 
thereby  it  becomes  the  name  of  a  cow  to  the 
child,  and  to  the  primitive  man  also.  When  the 
Ego  imitates,  its  sound  means  the  thing  imitated, 
and  is  the  first  name  thereof.  The  debt  of  early 
speech  to  imitation  is  very  groat;  the  Ego  imi- 
tates the  sounds  of  nature  around  itself  and 
gradually  transforms  them  into  language. 

The  third  stage  of  language  we  may  call  the 
metaphorical,  in  which  the  word  passes  through 
various  forms  of  svmbolism  till  it  becomes  the 
Sign.  In  the  imitative  stage  just  mentioned,  the 
Ego  copied  the  sound  of  nature  and  made  this 
copy  mean  the  thing  copied,  which  thus  has  a 
name.  But  in  its  metaphorical  activity  the 
Eijo  comes  back  to  itself,  and  makes  the  name 
originally  taken  from  the  thing  of  nature  mean 


IMAGINATION.  373 

some  traitor  phase  of  itself.  Tlie  name  is  trans- 
ferred from  its  physical  to  its  mental  significance. 
The  Ego  first  imitates  nature  by  the  voice 
and  forms  the  word  ;  then  it  takes  this  imitated 
sound  or  the  word,  and  uses  it  to  express 
the  spiritual  act  which  most  nearly  resembles 
the  physical  act,  thing,  or  event.  The  Ego 
thus  transforms  nature  into  an  expression  of 
itself.  The  word  light  means  primarily  the  physi- 
cal object,  then  it  is  applied  to  a  corresponding 
mental  fact;  there  is  the  transference  from  the 
outer  to  the  inner  sun  of  illumination.  More 
and  more,  however,  the  word  becomes  the 
arbitrary  Sign,  losing  its  sensuous  meaning,  and 
being  made  over  into  the  pure  instrument  of  the 
Ego.  Spirit  meant  originally  breath  or  wind, 
an  invisible  power  of  nature;  but  in  English  it 
has  passed  through  its  primitive  as  well  as  its 
metaphorical  stage,  and  has  only  its  internal 
significance. 

The  Ego  has  now  transformed  the  natural 
sound  of  the  human  voice  into  a  Sign  which  is 
the  most  adequate  utterance  of  itself.  We  have 
noticed  that  the  word  has  to  pass  through  various 
stages  of  symbolism,  till  it  reaches  the  Sign,  in 
which  the  sensuous  meaning  quite  drops  out  of 
view. 

2.  The  Ego,  having  internalized  the  spoken 
word  and  made  it  the  bearer  of  a  purely  internal 
meaning,  will  next  externalize  the  word,  taking 


374       PSYCHOLOGY  AND   TEE  PSYCHOSIS. 

it  out  of  the  movement  of  Time  which  is  involved 
in  speech,  and  fixing  it  in  Space.  The  spoken 
word  passes  over,  through  the  necessary  process 
of  the  Ego,  into  the  written,  pictured,  and  printed 
word.  Or,  the  Ego  having  made  the  spoken 
word  its  own,  having  identified  the  same  with  it- 
self, must  othe?'  it,  make  it  different  from  itself 
and  throw  it  into  externality. 

The  spoken  word  being  in  Time,  is  transitory, 
so  it  is  taken  out  of  Time  and  fixed  in  a  special 
form  which  makes  it  permanent,  if  not  eternal. 
Moreover,  the  spoken  word  has  a  spatial  limit; 
there  is  what  may  be  called  a  vocal  periphery 
at  whose  center  the  man  stands  speaking,  but 
beyond  which  the  voice  cannot  reach.  This  limit 
the  Es^o  must  transcend. 

There  are  in  the  main  three  ways  in  which  the 
Ego  makes  speech  objective  and  fixed,  and  so 
saves  it,  to  a  degree,  from  Time  and  death. 
These  are  picture-writing,  alphabetic  writing  and 
printing.  All  three  appeal  to  sight,  and  not  to 
hearing,  as  speech  does  ;  the  spoken  word,  when 
put  in  this  spatial  shape,  is  transferable  to 
another  place  and  transmissible  to  another  age. 
Thus  the  physical  bounds  of  the  spoken  word  in 
Space  and  Time  are  broken  through. 

These  three  ways  of  8i)eech  externalizing  itself 
show  a  grand  development  of  the  ages,  in  which 
the  process  of  the  Ego  manifests  itself.  The 
first  picture-writing  passes  through  the  hierogly- 


IMAGINATION.  375 

phic  into  an  alphabet,  which  drops  the  picture 
and  represents  the  sounds  of  the  human  voice  —  a 
most  important  step  in  the  advance  of  the  world's 
culture.  The  alphabet  reflects  the  movement  of 
mind  in  the  vocal  tones,  and  thus  can  give  the 
process  of  the  Ego,  while  the  picture  takes 
directly  the  object  of  sense,  which  is  found  to  be 
too  rigid  a  material  for  the  impress  of  speech. 
From  alphabetic  writing,  which  is  done  with  the 
pen,  to  printing,  which  is  a  writing  with  types 
(typography),  is  also  a  great  step  in  the  commu- 
nication between  man  and  man.  The  print  is 
writ  universalized,  the  type  represents  many 
single  acts  of  writing.  The  material  type,  at 
first  spatially  fixed,  is  therein  movable  and  com- 
binable,  of  course  in  external  fashion. 

Now  just  this  externality  the  Ego  at  last  feels  as 
a  limit  and  starts  toward  removing  it  in  some 
way.  The  crystallized  shapes  of  writ  and  print 
must  again  be  made  fluid  in  order  to  give  a  new 
response  to  the  Ego. 

3.  The  spoken  word  thrown  into  fixed  spatial 
forms  —  pictured,  written,  printed  —  finds  at 
last  in  these  forms,  though  at  first  they  gave  a 
new  freedom,  a  fetter,  a  limitation  which  has  to 
be  transcended  afresh.  A  new  medium  is  found 
for  carrying  the  voice  far  beyond  the  vocal  peri- 
phery which  is  drawn  round  the  voice  by  the  air; 
this  new  medium  is  electricity,  which,  in  the 
Telephone,    enables    man    to    speak   across   the 


376       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

ocean,  possibly  around  the  globe.  In  like  man- 
ner the  Telegraph  carries  writing  around  the 
globe  by  means  of  electrical  transmission. 
Finally  the  Phonograph  writes  the  voice,  so  that 
it  can  be  reproduced  after  its  cessation,  thus 
making  the  spoken  word  speak  always  and  every- 
where, transferring  it  through  Space  and  trans- 
mitting it  through  Time. 

All  these  instrumentalities  are  triumphs  of  the 
Ego  in  removing  the  limits  put  by  nature  upon 
communication ;  as  usual,  that  very  nature  is 
harnessed  and  is  made  to  remove  her  own 
obstruction.  They  have  been  invented  and 
applied  within  the  memory  of  living  men,  and 
they  are  themselves  a  Sign  of  the  Time.  The 
more  or  less  fixed  externality  of  writing  and 
print  gets  rid  of  the  movement  of  the  Ego, 
divorces  itself  from  the  individual ;  we  read  the 
types  which  give  and  are  the  general  and  not 
the  particular.  But  these  recent  inventions  seek 
to  restore  the  individual  element  in  all  commun- 
ication; there  is  a  return  to  the  immediate  Ego, 
the  Telephone  conveys  the  man's  spoken  word 
directly,  the  Telegraph  may  convey  his  writing, 
and  the  Phonograph  preserves  the  individuality 
of  the  speaker's  voice.  This  stress  upon  the 
side  of  the  individual  is  a  true  characteristic  of 
our  age. 

Hieroglyphic  writing  belongs  to  the  language 
of  the  image,  alphabetic  writing  to  the  language 


imagination:  377 

of  thought.  When  a  people  begin  to  think,  that 
is,  when  they  rise  above  the  imaginative  stage, 
they  create  or  borrow  an  alphabet.  This  alpha- 
bet must,  of  course,  be  mastered  by  every  human 
being  who  wishes  to  give  or  receive  a  communi- 
cation. The  child  must  learn  it,  this  wonderful 
Sign  of  speech  ;  the  first  act  possibly  of  mem- 
orization is  the  naming  and  identifying  of  the 
letter  A.  The  learning  of  an  alphabetic  language 
is  a  rising  from  imaging  to  thinking,  which  the 
primitive  race  passed  through,  and  which  the 
child  must  pass  through  again.  The  signs  as 
letters  are  not  a  picture  of  the  object,  but  they 
exist  for  its  meaning.  Learning  to  spell,  to 
read,  and  to  write  is  a  marvelous  discipline  out 
of  savagery,  a  grand  means  of  culture,  as  well  as 
of  spiritual  communication. 

Observations  on  the  Symbol. 

The  Imagination,  which  we  have  designated 
and  unfolded  as  the  Symbol-making  activity  of 
the  mind,  has  now  run  its  course  through 
what  we  have  called  the  Natural,  the  Artistic, 
and  the  Pure  (completed)  Symbol.  It  is  the 
divisive  stage  of  Representation,  since  it  turns 
upon  the  division  of  the  Image  into  Form  and 
Meaning,  which  division,  however,  goes  through 
the  process  of  the  Ego  and  thus  reveals  the 
Psychosis.     The  Natural  (or  Implicit)  Symbol 


378       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

showed  the  immediate  unity  of  Form  and  Sym- 
bol, as  in  the  case  where  the  picture  of  the  horse 
and  the  real  horse  are  not  yet  fully  differentiated 
by  the  Ego.  The  Artistic  (or  Explicit)  Symbol 
shows  the  separation  of  Form  and  Meaning  in 
which  both  elements  are  wrought  over  in  a 
variety  of  ways,  yet  without  losing  the  natural 
purport  of  the  Symbol.  Finally,  the  Pure  or 
Completed  Symbol  quite  casts  out  the  natural  side 
of  the  Meaning,  and  keeps  the  pure  Meaning  of 
the  Ego,  though,  of  course,  the  physical  Form  is 
retained.  Thus  the  Ego  moves  from  its  uncon- 
scious, implicit  stage,  which  is  more  or  less  deter- 
mined from  the  outside  by  Nature,  through  the 
dualistic  stage  or  the  struggle  between  Ego  and 
Nature  (or  Meaning  and  Form),  to  the  triumph  of 
the  Eo-o  in  the  Si^n,  in  which  it  uses  the  outer 
world  simply  to  reflect  itself. 

It  must  be  confessed  that  the  Symbol  has  fared 
hard  at  the  hands  of  modern  psychologists. 
Often  it  is  not  even  mentioned  in  their  books, 
and,  as  far  as  we  are  aware,  never  receives  any 
full  treatment.  Its  place  in  the  movement  of 
the  individual  mind  seems  not  to  be  distinctly 
apprehended,  still  less  has  its  place  in  the  move- 
ment of  man  been  duly  recognized.  Yet  it  is 
the  inner  germinal  principle  which  unfolds  into 
Art,  Poetry,  History,  above  all,  Human  Speech, 
which  is  on  so  many  sides  intimately  connected 
with  the  psychological  process. 


IMAGINATION.  379 

For  any  adequate  treatment  of  the  Symbol, 
we  still  have  to  go  back  to  Hegel  ( u^sthetik 
Band  I.  ZtveUer  Theil.,  p.  378,  et  passim). 
As  far  a8  we  have  been  able  to  read,  this  remains 
the  best  and  most  concrete  elaboration  of  the 
Symbol.  We  have,  however,  felt  ourselves 
compelled  to  give  a  good  deal  wider  meaning 
to  the  term  Symbol,  than  Hegel  does,  who,  in 
our  judgment,  cramps  the  usage  of  the  word  by 
confining  it  to  what  he  calls  Symbolic  Art,  and 
making  this  apply  essentially  to  the  Oriental 
form  of  Art,  as  contrasted  with  the  Classic  and 
Romantic  forms  of  Art.  The  reader  will  note 
that  with  us  all  Art  is  Symbol-making,  indeed 
all  expression  of  the  Ego  is  primarily  symbolic. 
Hegel  therefore  has  little  or  nothing  to  say  of 
t*he  Implicit  Symbol,  or  of  the  Sign,  which,  how- 
ever, he  touches  upon  in  his  very  brief  Psychol- 
ogy. Still  we  have  no  intention  here  of  finding 
fault  with  the  great  thinker  whose  work  on  this 
subject  is  indeed  epoch-making,  and  has  not  yet 
been  overtaken  by  the  new  psychological  move- 
ment. 

2.  More  surprising  still  is  the  neglect  of  the 
Symbol  by  educational  psychologists.  An  ex- 
amination of  certain  recent  text-books  (not  all, 
to  be  sure,  as  that  were  impossible)  shows  no 
appreciation  of  it,  and  hardly  the  mention  of  it. 
The  Herbartians  (this  name  is  given  by  them- 
selves to  themselves)  have  been  our  great  stimu- 


380  PSYCHOLOGY  AND   THE  PSYCHOSIS. 

lators  in  educational  Psychology,  but  they  seem 
to  keep  marvelously  shy  of  the  Symbol.  Would 
it  not  be  well  for  them,  with  their  well-known 
energy  and  ability  in  exploiting  their  subjects 
and  themselves,  to  give  us  a  little  of  this 
finer  flour  instead  of  orrindina:  uo  such  an 
awful  grist  of  "apperception"  and  "correla- 
tion," good  things  in  themselves  undoubtedly, 
yet  not  quite  the  Universe?  Of  the  other  rather 
noisy  school  of  the  present  time,  that  of  the 
physiological  psychologists,  nothing  perhaps  can 
be  reasonably  expected,  since  it  is  not  probable 
that  the  Symbol  will  be  discovered  for  a  while 
yet  in  either  the  white  or  the  gray  matter  of  the 
brain,  or  be  found  ensconced  in  a  nerve  center  or 
brain  cell ;  especially  is  such  a  discovery  difficult 
till  the  psychologist  understands  what  the  Sym- 
bol is,  and  has  found  out  beforehand  what  he  is 
going  to  find. 

3.  This  neglect  of  the  Symbol  on  the  part  of 
educationists  becomes  almost  startlins:  when  we 
consider  the  fact  that  the  primary  branches  of 
education  (the  three  R's)  deal  wholly  with  the 
Symbol.  The  infant  in  its  first  act  of  learning 
begins  with  a  Symbol  of  some  kind,  and  its  edu- 
cation is  the  acquisition  and  employment  of  Sym- 
bols. Language  spoken,  written,  printed,  is  a 
Symbol;  the  figures  of  Arithmetic  are  Symbols. 
Thus  the  child  in  learning  to  speak,  to  write,  to 
cipher,  is    trained    in  the  use   of  Symbols ;  the 


IMA  GIN  A  TION.  381 

school  is  primarily  a  training  to  a  mastery  of  the 
Symbol. 

Thus  the  child  has,  first  of  all,  to  get  control 
of  the  Symbol  in  order  to  develop  within,  and 
become  a  member  of  a  social  order  without.  It 
has  to  enter  specially  the  Sign-world,  and  live 
and  communicate  therein.  This  primary  Sign- 
world  of  the  child  we  may  classify  tentatively, 
for  the  purpose  of  a  brief  survey  of  the  total 
field. 

(1)  The  voice-sign,  which  is  used  in  speaking, 
and  is  organized  into  language  (phonic). 

(2)  The  letter-sign,  which  is  used  in  writing 
and  printing,  and  so  is  the  first  element  in  learn- 
ing to  read  print  or  writ  (graphic  or  alphabetic). 

(3)  The  number-sign,  whose  Form  must  be 
mastered  and  whose  Meaning  must  be  acquired 
in  learning  to  cipher  (mathematic). 

These  three  Signs  of  the  School  (phonic, 
graphic,  mathematic),  constitute  an  order  which 
may  be  internally  connected.  Already  we  have 
unfolded  the  voice-sign  which  is  sound  laden 
with  the  meaning  of  the  Ego  and  thrown  into 
Time.  Likewise,  we  have  considered  previously 
the  letter-sign  which  is  the  spatial  fixing  of 
sound  (see  preceding  account  of  the  Sign  pas- 
sim). The  number-sign  expresses  quantity, 
wnich  is  a  complete  abstraction,  on  part  of  the 
Ego,  from  all  sensuous  properties  of  the  thing; 
the  expression  of   that  abstraction  in  a  Sign  is 


382       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

the  numerical  fio^ure,  through  which  the  Ego 
begins  to  deal  with  itself  as  the  supersensible 
activity,  wherein  it  rises  out  of  the  realm  of 
the  senses. 

It  is  manifest  from  looking  over  the  first 
branches  of  a  school  curriculum  that  the  Sym- 
bol, or  more  particularly  the  Sign,  is  the  primal 
element  of  Education. 

4.  The  Symbol,  however,  reaches  far  beyond 
the  school  proper,  has  in  fact  an  almost  inex- 
haustible subject-matter,  though  the  order  of 
this  can  be  and  must  be  compassed  by  the  Ego 
seeing  therein  its  own  process. 

The  kinds  of  Symbolism,  the  styles  thereof, 
are  very  diverse,  differing  acording  to  the  nation, 
the  age,  and  also  the  individual.  The  most  strik- 
ing general  distinction  is  that  between  Oriental 
and  Occidental  Symbolism,  both  of  which  have 
been  characterized  and  ordered  in  the  preceding 
account.  The  Symbols  of  the  Hebrew  Bibles, 
how  varied,  subtle,  and  abounding!  The  study 
of  these  biblical  Symbols  is  important  both  for 
religion  and  literature;  their  proper  ordering 
and  unfolding  would  be  an  interesting  chapter  in 
that  new  book  on  the  psychology  of  the  Bible 
which,  if  not  written,  is  certainly  writable. 

In  the  Occident  the  individual  writer  often 
develops  his  own  peculiar  style  of  Symbolism. 
Dante  is  the  greatest  of  all  the  Symbolists;  a 
study  of  the  Divine  Comedy  compels  the  study 


IMAGINATION.  383 

of  Symbolism,  which  is  the  very  life-blood  of 
that  poem.  Wholly  different  is  the  symbolic 
manner  of  Goethe,  especially  in  the  Second  Part 
of  Faust,  in  which  the  poet  has  created,  one  can 
say,  a  symbolic  world  of  his  own  out  of  ante- 
cedent materials,  by  drawing  upon  Classic, 
Christian,  and  Teutonic  Mythology,  as  well  as 
by  introducing  a  great  variety  of  lesser  forms, 
such  as  allegory,  personification,  epigram,  even 
down  to  the  riddle  and  pun.  A  new  application 
of  the  Symbol  for  educating  the  child  was  made 
by  Froebel,  who  therein  went  back  to  the  root 
of  human  culture,  and  reconstructed  a  fresh 
symbolic  world  for  the  beginners,  the  little  ones, 
by  means  of  his  Gifts  and  Occupations,  and  more 
particularly  by  his  Play-Songs  {Mutter-und-Kose- 
Lieder).  Thus  the  Symbol  is  directly  applied  to 
Education,  which  through  it  is  seen  to  be  closely 
allied  to  Art,  Poetry,  Religion,  all  of  which  seek 
a  symbolic  expression.  Froebel  saw  the  play 
of  children  to  be  really  a  natural  Symbol,  which 
could  be  transfigured  into  a  reflection  of  the  spirit 
whereby  the  child  might  be  elevated  into  partici- 
pation in  the  highest  and  worthiest  things  of  his 
race.  Not  exactly  a  poetic  symbolij^^t  like  Dante 
or  Goethe,  Froebel  is  the  great  educational  sym- 
bolist ;  he  sends  us  back  (along  with  the  child) 
to  the  primordial  symbolic  act  of  the  Ego,  and 
out  of  that  unfolds  the  education  of  the  human 
beinor. 


384       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

5.  The  distinction  between  Imagination  and 
Fancy  has  been  much  insisted  on,  especially  in 
Poetics.  We  may  indeed  say  that  there  is  a 
symbolizing  Fancy  and  a  symbolizing  Imagina- 
tion. In  general,  the  Fancy  takes  a  prosaic 
(unsymbolic)  theme  and  plays  about  it  in  a 
kind  of  symbolic  sport,  weaving  around  it  more 
or  less  externally  ^many  little  symbolic  flowers ; 
while  the  Imagination  makes  the  totality,  the 
theme  itself,  a  Symbol. 

For  instance,  we  have  seen  a  school  report, 
whose  content  was  dead  prose,  decorated  by  a 
lively  fancy  with  all  sorts  of  figures  and  images, 
a  mass  of  green  leaves,  tendrils,  and  blossoms 
wreathing  a  dead  trunk.  But  poetic  Imagina- 
tion demands  that  the  trunk  be  alive  first  of  all. 
So  there  is  a  distinction  between  poems  of  the 
Fancy  and  of  the  Imagination. 

6.  Imagination,  the  Symbol-making  power, 
having  constructed  as  its  final  act  the  Sign- 
world,  gives  place  to  a  new  sphere.  Conceive  of 
yourself  without  a  knowledge  of  this  Sign- 
world  (or  language),  a  wall  encompasses  you  as 
high  as  heaven  and  as  deep  as  the  pit.  The  first 
work  of  the  Ego  is  the  getting  possession  of  the 
Sign-world  which  environs  it.  This  brings  us  to 
the  new  process  —  Memorization. 


SE  C  TION  THIBD.  —  MEMOEIZA  TION. 

The  Ego  has  made  a  Sign-world  through  which 
man  communicates  with  man,  and  which,  there- 
fore, renders  a  social  order  possible.  Every 
individual  Ego  is  born  into  this  Sign- world,  and 
must  get  possession  of  it,  must  use  it,  and  finally 
must  create  it  again.  In  fact  the  entire  sphere 
of  the  Symbol  is  for  the  purpose  of  communi- 
cation, but  we  shall  keep  in  mind  specially  the 
Sign,  and  indeed  the  Word,  which  is  the  supreme 
manifestation  both  of  the  Svmbol  and  the  Sicjn. 

^  CD 

This  process  of  the  Ego  in  mastering  the  Sign- 
world  we  shall  call  Memorization.  It  is  not  a 
good  term  for  the  purpose,  we  memorize  objects 
in  simple  Memory,  which  activity  we  have  al- 
ready considered  ;  then  the  word  memoi'izinff  is 
apt  to  be  misunderstood,  being  applied  mostly 
to  the  mechanical  phase  of  Memory.     But  after 

25  ^385) 


386       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

some  search  and  a  good  deal  of  waiting,  no  better 
term  comes  to  the  front,  and  so  we  shall  take  it 
and  try  to  make  it  do  its  duty  in  its  present 
sphere.  First  of  all,  then,  Memorization  must 
be  grasped  not  simply  as  a  committing  to  mem- 
ory, though  it  be  that  too;  it  means  the  internal- 
izing of  the  whole  symbolic  world  and  likewise 
the  employing  and  the  producing  of  the  same. 
Every  human  being  at  present  lives  in  such  a 
symbolic  world,  and  must  get  control  of  it,  nay, 
must  make  it;  to  be  sure,  it  has  been  made  for 
him,  but  it  must  also  be  made  over  by  him. 

Here  we  shall  call  to  mind  the  apperceptive 
side  to  Memorization.  The  Sense- world  we  have 
already  seen  apperceived  under  the  head  of 
Apperception;  but  the  Sign-world,  our  new 
reality,  creation  of  the  Ego,  we  must  also  see 
apperceived,  internalized,  ordered.  The  sensu- 
ous object  has  been  transformed  into  a  Sign 
which  is  the  name,  a  thing  of  sound ;  but  the 
Eo-o  must  learn  to  understand  the  meaning  of  this 
sound-sign,  must  internalize  the  same.  That  is, 
the  Eo-o  must  now  apperceive  an  object  with  both 
Form  and  Meaning,  both  of  which  constitute  the 
Symbol,  or  more  particularly,  the  Word. 

The  Memorization  of  the  Sign-world,  espe- 
cially of  language,  is  the  basis  of  all  communica- 
tion between  man  and  man,  as  well  as  of  all 
participation  in  the  movement  of  the  race.  Let 
us  take  a  common  illustration  of  its  process  —  the 


MEMOBIZATION.  387 

newspaper,  which  prints  all  the  important  mat- 
ters, events,  deeds  which  take  place  on  the  globe 
daily.  It  first  transforms  the  things  of  sense  into 
Signs,  which  make  up  its  printed  page.  But  in 
order  that  the  Ego  get  at  what  lies  in  these  Signs, 
it  must  not  only  have  learned  them  previously, 
but  also  must  now  reconstitute  them,  and  there- 
by reach  the  external  world.  Note,  then,  the 
process:  the  journal  before  you  through  its  staff 
of  workers  has  had  to  perceive  the  outer  Sense- 
world  quite  round  the  globe  (occurrences,  men, 
actions,  in  general  the  news);  then  it  has  had 
to  transform  all  this  into  Signs  (print);  finally 
the  reading  Ego  takes  it  up  and  reproduces  that 
entire  Sense-world  as  observed  perhaps  by  hun- 
dreds of  reporters  over  the  earth.  To  all  of 
which  the  magic  key  is  the  knowledge  of  the 
Signs,  -which  enable  every  human  being  to  par- 
ticipate in  the  daily  doings,  thoughts,  feelings  of 
total  humanity. 

But  not  only  the  Present  can  be  thus  taken  up 
and  transferred  through  the  Sign  ;  the  Past  is  sym- 
bolized and  imparted  in  the  same  way.  A  library 
of  books  is  a  grand  storehouse,  a  kind  of  uni- 
versal Memory,  holding  the  contents  of  many 
minds  and  of  many  ages.  Through  the  Sign 
(writing  or  printing),  the  fleeting  thoughts  and 
deeds  of  men  are  caught  and  held  fast,  and  then 
are  brought  together  in  this  treasury  of  the  Past. 
The  Ego,  having  memorized  the  Sign,  which  is 


388       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

the  magic  key,  can  unlock  all  the  wealth  of  a 
thousand  men's  activity  scattered  through  Time, 
and  use  the  same  quite  its  its  own.  By  means  of 
the  Sign  the  race  gets  a  Memory  in  which  every 
individual  may  share,  of  course  through  Memori- 
zation of  the  Sign. 

Great,  therefore,  is  the  Sign,  the  instrumental- 
ity by  which  man  lives  the  life  of  his  race  in  the 
Present  throughout  Space,  and  by  which  man 
lives  the  life  of  his  race  throughout  Time. 
Thus  he  is  indeed  a  whole  man,  realizing  the 
ideal  end  of  all  individual  discipline  as  well  as 
of  civilization. 

Man  has  made  the  Sign-world,  and  it  bears  the 
imprint  of  his  Ego,  as  God  has  made  the  world 
of  nature,  which  bears  the  imprint  of  the  Divine 
Ego.  In  Sen^e-perception,  we  may  recollect, 
the  Ego,  in  cognizing  an  external  object,  rose 
to  a  recognition  of  the  Ego  as  creator.  In 
Memorization,  the  Ego  recognizes  the  Ego  as 
the  creator  of  the  Sign,  whose  Meaning  is  really 
its  own,  itself  ;  the  Ego  must  know  the  Sign, 
make  the  Sign,  and  know  itself  as  maker  of  the 
Sio^n,  which  last  is  the  completion  of  the  present 
sphere. 

As  a  kind  of  preparation,  let  the  reader  grap- 
ple with  the  following  statement.  When  the 
Sign  ( name  or  word)  has  the  Meaning  only  which 
the  Ego  has  put  into  it,  this  Sign  (or  name)  is 
no   longer    particular  nor  does  it  represent  any- 


memorization:  389 

thing  particiilav,  biit  is  universal.  The  tree  (as 
a  name)  designates  all  trees,  it  is  a  cl.iss;  but 
tree  as  an  ol)ject  of  vision  or  an  image  is  par- 
ticular merely.  So,  when  I  make  a  name  for 
the  particular,  I  universalize  it.  For  the  Sign 
(name)  makes  the  particular  thing  «»significant ; 
the  Ego  has  put  into  the  outward  form  its  own 
meaning;  the  sensuous  particular  tree  quite  van- 
ishes into  the  universal  tree,  or  the  thought  of 
the  tree.  In  naming  the  tree,  the  Eg-o  has  im- 
posed  itself  upon  the  sensuous  object  and  made 
it  an  idea.  Another  Ego  can  recognize  the  pro- 
cess of  Ego  in  the  name,  and  thus  recognize  the 
object,  the  tree. 

Why  is  the  Sign  (or  name)  made  by  the  Ego 
universal,  applicable  to  all  trees?  Manifestly 
the  particular  element  is  set  aside,  disregarded, 
negated;  the  Ego  has  put  its  own  Meaning  into 
the  thing  and  made  it  a  Sign  ;  the  Ego  thus  has 
taken  away  its  distinctiveness,  its  separation  as 
particular,  annulling  its  limit  as  a  sensuous  thing. 

The  process  of  Memorization  is  that  the  Ego 
reach  through  the  Siijn  and  return  to  itself  as 
object ;  the  Ego  throws  off  at  last  even  the 
shadow  of  the  Sign,  and  beholds  itself  purely. 
It  is  not  only  the  Meaning,  but  the'Form  as  well  ; 
it  not  only  makes  the  Sign  but  knows  itself  as 
Sisrn-maker.  When  the  Ego  sees  itself  in  the 
object  and  as  the  creator  thereof,  it  is  thinking  — 
it  is  genetic,  universal,  creative,  or  re-creative. 


390       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

When  it  puts  what  Meaning  it  pleases  into  the 
Sign  (tree),  it  makes  the  same,  hence  tree  is 
universal,  having  the  creative  Ego  in  it  as  Sign, 
so  that  it  ideally  creates  all  trees.  Tree  as 
percept  or  image  is  particular,  even  as  outward 
spoken  Sign  ;  but  tree  as  thought  or  the  thought 
of  the  tree  is  what  creates  all  trees. 

The  sound  or  word  becomes  limited  or  partic- 
ular also,  being  different  in  different  tongues  ; 
accordingly  the  Signs  (nanies  for  tree)  change, 
but  the  thought  in  all  these  Signs  (names)  is 
one;  to  the  English,  German,  French,  the 
thought  of  the  tree  is  the  same,  creating  ideally 
all  trees;  it  is  hence  generic,  universal,  while 
the  names  or  signs  vary  with  the  limits  of  the 
nation,  though  inside  these  limits  the  name  is 
common,  or,  as  is  often  said,  universal. 

Thus  Thought  is  reached  by  means  of  the 
name  or  sign  ;  we  think  in  names  or  words, 
still  we  must  rise  out  of  the  simple  particular 
word  to  that  which  creates  it.  Language  is  the 
beautiful  temple  of  imagery  and  of  poetry,  but 
it  is  only  a  ladder  to  the  heaven  of  Thought. 
The  pure  Psychosis  of  Thinking  makes  fluid  the 
crystallized  word  and  breaks  down  the  limits  of 
the  image  or  the  symbol.  The  Ego  in  Thought 
is  self-recognitive,  it  must  recoffnize  its  own 
form  as  the  thinkiug  principle ;  cognition,  or 
implicit  Thought,  must  rise  to  recognition,  or 
explicit  Thought. 


MEMORIZATION.  391 

The  preceding  remarks  are  a  preliminary  dash 
at  Memorization,  which  it  is  well  for  the  student 
to  follow  even  vaguely,  before  he  makes  the 
main  ordered  attack.  As  already  indicated,  this 
sphere  of  Memorization  has  also  the  movement  of 
the  Ego,  which  falls  into  the  following  stages : — 

I.  The  Symbol-learning  Ego,  which  is  to  get 
possession  of  the  world  of  Symbols,  into  which 
it  is  born  and  which  is  the  condition  of  itself  as 
a  social  being. 

II.  The  Symbol-employing  Ego,  which  is  to 
utilize  the  ■Syml)ol,  especially  the  Word,  by 
speaking  and  hearing,  and  thus  become  in  itself 
the  complete  process  of  both  receiving  and  im- 
parting—  which  process  always  involves  the 
reproduction  of  the  Word. 

III.  Communication  of  Ego  with  Ego  and  with 
the  totality  of  which  it  is  a  member,  through 
the  Symbol.  The  community  now  advances  into 
the  foreground  ;  it  has  to  appropriate,  and  finally 
to  create  the  Symbol  or  the  Word,  which  becomes 
itself  a  community  or  a  system  of  speech. 

The  process  of  Memorization  thus  manifests 
the  Psychosis,  being  the  inherent  movement  of 
the  Ego  in  the  present  sphere.  The  Ego  must 
first  appropriate  the  SymI)ol  (or  word)  immedi- 
ately; then  the  Ego  uses  the  same,  projecting  it 
out  of  itself  into  the  world,  showinij:  itself  therein 
divisive,  which  divisive  state  is  still  further  man- 
ifested in  the  speaking  and  hearing  sides  of  the 


392       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

one  Ego  and  of  many  Egos;  finally  these  many 
individual  Egos,  separated  and  outside  of  one 
another,  are  united  by  Communication  into  a 
community,  and  become  spiritually  one  through 
the  Symbol  or  Word. 

Herewith,  however,  Memorization  has  run  its 
course.  The  Ego  has  acquired,  employed,  and 
created  the  Sign  ;  this  Sign  has  also  revealed  the 
Ego  to  itself  as  Sign-maker.  The  Word  has  now 
told  to  the  Ego  the  secret  of  itself,  as  it  were, say- 
ing :  You  are  the  creative  principle  not  only  of 
me  but  also  of  all  that  I  represent,  namely  the 
objective  world.  Having  come  to  such  a  con- 
sciousness of  itself,  the  Ego  grasps  itself  as  the 
creative  process  of  the  Thing,  and  therewith 
passes  into  the  realm  of  Thought.  The  Word, 
too,  has  reached  its  end,  having  guided  the  Ego 
to  Thought  out  of  the  realm  of  the  Image.  The 
Word  has  made  the  Ego  think,  though  it  is  not 
itself  Thinking. 

I.  The  Symbol-learning  Ego. 

We  have  already  unfolded  the  Symbolic 
Realm,  of  which  the  Ego  is  now  to  be  seen  in 
the  process  of  taking  possession.  One  phase  of 
the  Symbol  is  the  Sign,  with  which  we  wish  to 
deal  specially  at  present.  Note  that  this  Sign- 
world  has  been  made  into  a  world  of  things 
existent,  not  as  percepts  with  their  own  sensuous 


MEMORIZATION.  3t)3 

meaning,  but  as  percepts  to  which  a  new  mean- 
ing has  been  assigned  by  the  Ego.  Hence  it  i-  a 
world  very  distinct  from  that  of  pure  Sense-per- 
ception, though  it  has  to  be  perceived  too. 
Every  percept  in  any  wise  sensed,  be  it  seen, 
heard,  even  tasted  and  smelt,  has  in  the  present 
sphere  a  new  sense  derived  from  the  Ego.  Thus 
we  all  live  in  a  grand  symbolic  environment 
transformed  by  the  Ego  from  Nature  and  mani- 
festing a  mental  content.  Of  these  Symbols  (or 
more  definitely.  Signs)  the  most  important  and 
the  one  embracing  all  others  essentially  is  the 
Word,  spoken,  heard  and  seen,  the  unit  of  speech 
and  the  vehicle  of  human  intercourse. 

This  Word  has  its  origin  in  many  souls,  and  is 
sprung  of  their  united  soul-life,  however  hu»mble. 
No  one  man  has  yet  made  a  living  language,  which 
is  a  product  of  the  common  consciousness  of 
many  Egos  co-operating,  and  is  just  the  spiritual 
fruit  as  well  as  the  image  of  such  co-operation. 
They  make  something  which  they  use  in  common, 
mirroring  the  spiritual  medium  in  which  they 
live,  by  which  they  communicate  with  one 
another,  and  in  which  they  are  all  one.  Into 
this  world  of  word-signs  every  Ego  is  placed  at 
the  start,  not  in  actual  possession  of  it,  but  with 
the  possibility  of  getting  possession.  Every 
born  child  has,  first  of  all,  to  master  it,  ere  he 
can  utter  (outer)  himself  and  become  a  reality, 
ere  he  can  communicate  with  others,  or  be  himself 


394       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

communicated  with  in  turn.  The  separate  indi- 
vidual thus  overcomes  the  limits  of  nature 
imposed  upon  him  by  birth,  and  can  associate 
with  his  fellows  in  the  establishing  and  the 
perpetuating  of  a  social  order. 

Moreover  the  results  of  all  culture,  the  gifts 
of  those  lofty  souls  who  have  appeared  in  the  past 
and  have  transmitted  to  the  future  their  wisdom 
and  character,  are  treasured  in  these  Signs  written 
and  printed,  even  spoken  in  tradition.  The  early 
years  of  life  must  be  spent  in  mastering  these 
Signs,  in  learning  to  communicate  and  to  receive 
communication  not  only  from  the  present  but 
also  from  the  past.  Thus  the  child  is  already 
put  in  touch  with  the  movement  of  his  race,  and 
receives  a  universal  human  impulse  through  the 
channel  of  the  Word.  Education  turns  upon 
the  appropriating  of  Symbols.  Speaking  begins 
in  the  household;  reading  and  writing  introduce 
the  child  to  the  school ;  arithmetic  also  goes  back 
to  the  mastery  of  Signs.  The  kindergarten 
makes  play  symbolic  and  converts  it  into  a 
grand  means  of  early  discipline  ;  even  the  infant 
is  not  to  lose  his  infancy,  he  must  sing  and  play 
spontaneously  yet  symbolically,  not  capriciously, 
not  in  a  chaos  but  in  an  order,  which  is,  in  gen- 
eral, that  of  his  race's  evolution. 

The  Symbol-learning  Ego,  in  its  process  of 
acquiring  its  content  (Symbol,  Sign,  Word), 
will  manifest  three  stages  which  we  shall  call  the 


MEMOniZATION.  395 

integrative  (immediate),  externalized  (divisive), 
recognitive  (unitary). 

I.  The  new  Ego  is  placed,  let  us  repeat,  in 
a  Sign-world  of  words  which  must  be  taught 
to  it,  in  general,  by  the  environing  social  order. 
The  parent  gives  the  first  instruction,  which  is 
soon  supplemented  by  others,  till  the  teacher  in 
person  appears,  in  some  way  supported  by 
society  just  for  this  work.  Thus  the  kuowledge 
of  the  Sign-world  is  brought  to  the  Ego  from 
outside  at  first,  gradually  it  is  inducted  into  the 
means  of  becoming  a  member  of  the  social 
totality.  By  no  conscious  act  of  will  is  this  mat- 
ter accomplished,  it  is  spontaneous  on  part  of 
the  child,  who  integrates  the  words  as  they  rise 
before  him  till  he  acquires  the  ability  to  ex- 
press himself.  His  Ego  must  internalize  the 
sound-sign  (let  it  be  the  word  horse),  and  appro- 
priate the  same.  In  Sense-perception  he  inter- 
nalizes the  object  horse^  from  which  he  must 
pass  to  the  spoken  sign,  and  do  the  same  with 
that.  Let  us  briefly  outline  the  steps  of  the 
process. 

1.  The  sensuous  object  (horse)  is  given  a 
name  in  the  presence  of  the  child,  who  thereby 
connects  immediately  the  object  and  the  word,  or 
the  sign  and  the  thing  signified.  This  connec- 
tion  develops  later  into  a  sentence:  tJiis  is  a 
horse.  So  all  objects  of  sense,  or  the  important 
ones,  in  the  child's  environment   are  translated 


396       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

into  signs  spoken  by  the  voice  —  a  sound  laden 
with  a  meanino;.  Such  is  the  first  nexus  of 
speech,  that  between  an  object  of  vision,  and  the 
sound  of  the  voice  —  tlie  immediate  unity  of  an 
outer  Form  with  an  inner  Meaning. 

2.  The  young  Ego,  having  thus  taken  up  and 
internalized  the  sound  along  with  its  content, 
proceeds  at  once  to  utter  the  same  sound  himself, 
to  make  it  external.  Thus  the  child  speaks  the 
word,  or  the  sound  with  its  meaning;  that  is,  he 
separates  it  from  himself,  and  projects  it  into  the 
world;  he  has  to  do  so,  in  accordance  with  the 
divisive  character  of  the  Ego.  The  child  cannot 
help  expressing  himself,  but  he  should  be 
directed.  The  word  hoi'se  is  spoken  by  the 
parent  or  teacher,  and  is  appropriated  ;  then  it 
has  to  be  uttered  (or  outered)  ;  the  power  of 
utterance  is  still  further  developed  by  repetition. 
We  often  say,  the  child  imitates  the  speech  of 
others  ;  but  this  imitation  is  to  be  traced  back  to 
the  Ego  in  its  separative  act. 

3.  The  word,  when  uttered  now  by  anybody, 
brings  back  to  the  child  the  image  of  the  object 
which  was  originally  coupled  with  its  sound. 
The  absent  thing  can  be  thus  made  present,  and 
the  Esfo  bc<yins  to  receive  communication  from 
other  Egos  through  the  sound-sign  ;  the  word 
spoken  restores  the  sense-world.  Moreover,  each 
word  begins  to  take  its  place  in  an  ordered 
whole,  and  organized  language  starts  into  being 


MEMOBIZA  TION.  397 

for  the  child  or  the  learniog  Ego,  which  not  only 
appropriates  and  utters  single  words,  but  com- 
mences to  order  them,  of  course  after  the  pattern 
of  itself. 

II.  The  Symbol-learning  Ego  has  so  far  inte- 
grated the  word,  which  is  a  Sign  with  its  two 
elements,  namely,  the  spoken  soundand  what  the 
sound  signifies;  or,  we  may  say  that  the  Ego  has 
appropriated  the  Sign  with  Form  and  Meaning  in 
immediate  unity.  But  now  the  Ego  begins  to 
tear  asunder  Form  and  Meaning,  which  is  a  much 
deeper  separation  than  that  which  took  place  in 
the  stage  just  described  wherein  the  Ego  simply 
uttered  the  word  undivided  within  itself.  This 
present  separation  comes  about  through  mem- 
orizing, hence  this  stage  may  also  be  called  the 
recollective  (externalized,  divisive). 

In  the  act  of  memorizing  or  committing  to 
memory  the  Ego  seizes  the  external  name  as  dis- 
tinct from  what  this  name  means,  holds  it  at  first 
apart  from  other  names  or  signs,  thus  separating 
Form  from  Meaning,  and  repeats  the  Form  till 
the  latter  becomes  automatic  and  empty,  and 
quite  loses  its  Meaning  for  the  Ego  which  is  per- 
forminsc  this  act.  The  movement  is  to  external- 
ize  completely  the  Sign  and  put  it  under  control 
of  the  Ego  without  its  Meaning. 

The  present  process  is  a  necessary  one  for 
the  Ego  which  must  separate  itself  from  the 
externality  of   the    Sign  or    Word,  which  is  its 


398       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

outer  Form,  in  order  to  get  possession  of  the 
same  and  thereby  become  free ;  that  is,  not 
determined  from  without  by  the  Form  but  ruling 
it  from  within.  Let  us  set  forth  the  stages  of 
this  process. 

1.  The  Ego  becomes  conscious  of  the  division 
of  the  word  into  Form  and  Meaning  through  f  or- 
getfulness.  It  has  the  word,  but  cannot  remem- 
ber what  the  word  means ;  or  it  has  some  meaning 
of  its  own  to  express,  but  cannot  get  the  word. 
Thus  through  the  faiUire  of  Memory  the  Ego 
finds  the  Sign  split  into  its  two  component  ele- 
ments. When  I  recover  the  lost  Meaning  and 
put  it  back  into  its  Form,  I  thenceforth  remain 
aware  that  all  Signs  have  this  same  twofoldness. 

2.  The  Ego  now  makes  the  separation  complete 
in  this  sphere  by  repeating  the  Form  of  the 
word,  or  its  sound-sign  till  it  rises  of  itself  and 
is  uttered  independent  of  the  Meaning.  The 
volitional  act  of  the  mind  alone  is  now  sufficient 
to  bring  up  the  word ;  just  through  this  separa- 
tion the  Ego  has  gotten  possession  of  the  outer 
Form  and  recalls  it  at  pleasure  ;  the  Ego  directly 
as  Will  is  the  master,  who  is  able  to  invoke  the 
word. 

3.  But  not  only  single  words  does  the  Ego 
empty  of  content  in  this  way,  but  a  whole  series, 
and  furthermore  it  links  this  series  of  words 
together,  in  their  externality,  so  that  the  same 
runs  of  itself  without  the  intervention  or  need 


MEMOBIZATION.  399 

of  any  Meaning.  Thus  the  Ego  has  gotten 
immediate  possession  of  these  Forms,  that  is,  a 
possession  not  mediated  by  the  Meaning,  and  can 
reproduce  a  chain  of  Signs  which  is  wholly 
devoid  of  content.  But  the  Ego  was  itself 
originally  this  element  of  Meaning  in  the  Sign 
or  Symbol;  thus  it  has  completely  taken  itself 
out  of  its  own  Sign,  here  the  word.  Such  is  the 
present  separation. 

In  learning  by  heart  I  train  the  Meaning  out 
of  the  name  or  names,  though  when  I  read  the 
latter,  the  Meaning  comes  up  to  me  and  is  the 
emphatic  thing,  being  really  myself  which  I  rec- 
ognize. But  when  I  have  committed  a  poem  to 
memory,  the  words  or  the  outer  Forms  are  the 
matter  emphasized.  The  Meaning  at  first  ignores 
the  Word,  though  present ;  then  the  Word 
ignores  the  Meaning,  quite  casting  it  out.  An 
independent  chain  of  Forms  with  its  own  sepa- 
rate movement  seems  to  be  one  side,  a  chain  of 
Meanings  the  other. 

Thus  the  Ego  which  put  itself  originally  into 
the  Sign,  has  quite  externalized  itself  therein 
at  present;  self-estranged,  divided  into  itself 
and  its  opposite  the  Ego  appears  in  this  psychial 
act.  The  Signs  which  it  made  and  filled  with  its 
own  Meaning  it  has  veritably  disemboweled, 
having  emptied  them  of  itself  and  holding  them 
outside  of  itself.  Such  is  the  phenomenon 
usually  called  Mechanical  Memory,  inasmuch  as 


400       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

these  outer  Forms  have  merely  an  external  or 
mechanical  connection  with  one  another.  If 
they  are  set  to  moving,  they  go  on  like  a  collec- 
tion of  wheels  in  clockwork  ;  the  words  of  the 
series,  be  it  a  poem  or  a  mere  abacadabra,  pour 
forth  one  after  the  other  to  the  end  of  the  line. 
Still  this  series  has  to  be  started;  who  is  the 
starter?     Herewith  we  come  to  the  next. 

III.  The  Ego  is  the  starter,  hence  it  has  the 
whole  external  series  of  Signs  under  its  control ; 
when  we  touch  the  pendulum,  the  entire  machin- 
ery of  the  clock  (also  the  work  of  the  Ego) 
moves  and  runs  its  course.  Still  we  have  to 
touch  the  pendulum.  So  it  comes  about  that  in 
this  complete  externalization  of  the  Sign  or  chain 
of  Signs,  the  Ego  has  gotten  complete  possession 
of  them,  has  made  them  its  own  just  through  the 
act  of  separation.  The  poem  is  committed  to 
memory,  we  say;  the  mind  hardly  needs  to  think 
of  the  meaninsr  in  order  to  recall  the  words  ;  the 
Ego  through  its  own  fiat  dominates  them,  having 
linked  them  into  this  external  chain.  The  fact 
is  the  outer  Sign  has  been  inwardized  by  mechan- 
ical Memory  at  first  it  was  really  external  to 
the  Ego,  hence  not  controllable,  but  easily  for- 
gettable.  But  now  when  it  has  been  made  external 
through  the  act  of  the  Ego,  its  very  externality 
is  placed  under  the  authority  of  the  Ego,  which 
thus  has  returned  out  of  its  self-opposition,  such 
as  we  observed  in  the  previous  stage. 


MEMOBIZA  TION.  40 1 

Life  is  full  of  the  necessity  of  mastering  many 
series  of  Signs.  The  alphabet  is  such  a  series, 
language  is  also  ;  the  special  vocations  of  men 
depend  more  or  less  upon  the  mastery  of  Signs. 
The  telegrapher  has  his  peculiar  Sign-world ; 
departments  of  the  nautical  and  military  profes- 
sions are  devoted  to  signals  ;  secret  orders  have 
their  systems  of  Signs. 

Note  that  when  you  have  fully  memorized  any- 
thing, say  a  poem,  so  that  it  runs  off  your  tongue 
without  your  thinking  of  it,  the  Signs  are  no 
longer  out  of  your  power  ;  they  are  yours  easily, 
without  resistance.  You  have  subjugated  what 
was  external  to  you  in  the  Form  ;  you  have  not 
only  the  signification,  but  the  Signs  themselves. 
You  need  not  in  fact  read  or  speak  them,  they 
are  as  internal  as  yourself.  Thus  the  Ego  has 
gotten  complete  possession  of  the  Sign,  and  re- 
cognizes the  same  to  be  its  own,  and  recognizes 
itself  in  the  Siijn. 

In  this  third  stage  of  the  Symbol-learning  Ego 
there  is  also  a  process  which  has  its  three  phases; 
these  maybe  set  apart  as  follows:  — 

1.  The  Ego  starts  the  external  series  of  sound- 
signs,  and  therein  shows  them  to  be  under  its 
own  control.  By  an  act  of  volition  it  can  set 
them  going;  though  they  are  external,  they  are 
so  through  the  Ei>;o,  and  hence  have  been  made 
really  internal,  that  is,  have  been  appropriated 
by  the  Ego,  and  projected  anew  into  their  pres- 

26 


402       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

ent  externality.  Their  movement  is  automatic, 
still  this  mechanical  automaton  has  been  con- 
structed and  started  by  the  Ego. 

2.  Now  we  observe  a  new  separation;  having 
started  the  series,  the  Ego  can  withdraw  itself 
from  the  same  and  think  of  something  else;  nay, 
it  can  start  a  new  series  within  itself.  It  sepa- 
rates itself  wholly  from  the  series,  and  pays  no 
heed  to  the  same  consciously,  but  gives  its  atten- 
tion to  a  different  matter,  which  may  likewise 
require  a  series  of  Signs.  Thus  a  new  chain 
arises,  which,  however,  demands  at  first  the  pres- 
ence of  the  Meaning,  of  which  the  Ego  is  more 
or  less  conscious,  while  the  first  chain  with  its 
row  of  empty  Forms  sinks  into  the  unconscions, 
and  coalesces  immediately  with  the  Ego.  Such 
is  the  separation  and  the  interaction  of  the  two 
series,  the  one  coming,  the  other  going,  till  the 
second  series  quite  supplants  the  first. 

But  this  second  series  is  of  necessity  subjected 
to  the  same  process  as  the  first ;  it  too  becomes 
automatic,  or  may  become  so  ;  the  Ego  will  bid 
its  Forms,  having  been  emptied  of  Meaning,  to 
vanish  into  the  unconscious,  there  to  stay  in 
silence  waiting  the  order  of  recall. 

3.  Thus  the  first  and  the  second  series  of 
Signs  after  having  been  so  completely  separated 
by  the  Ego,  are  united  in  the  same  process,  and 
are  made  one  with  the  Ego,  being  internalized 
and  ideated  with  the  same.     The  Signs  are  now 


MEMOBIZATION.  403 

stored  away,  so  to  speak,  are  ordered,  possessed 
not  only  singly  but  in  an  order. 

The  Ego  has  now  subjected  the  externality  of 
the  Sign  with  its  series,  and  made  the  same  its 
own;  it  is  not  only  master  but  is  conscious  of  its 
mastery,  when  it  has  overcome  the  separation 
of  the  Form  from  itself.  It  knows  that  it  can 
internalize  and  take  possession  of  all  external 
Signs,  being  the  lord  and  indeed  the  creator  of 
the  Sign-world. 

In  this  last  process  the  Ego,  having  constructed 
the  machine  (Mechanical  Memory)  and  set  it 
going,  repeats  its  constructive  act,  and  then 
becomes  aware  of  itself  as  the  machine-maker. 
It  has  learned  the  "Sign,  and  can  employ  it,  in 
fact  create  it  if  necessary. 

Looking  back  over  the  movement  of  the  Sym- 
bol-learning Ego,  we  observe  that  it  has  traveled 
throush  its  three  stages  and  therein  manifests 
the  Psychosis.  It  has,  in  the  first  place,  learned 
the  Sign  and  connected  it  with  the  object  — the 
immediate  or  integrative  stage  in  which  Form  and 
Meaning  of  the  Sign  are  taken  up  without  sepa- 
ration. In  the  second  stage  this  separation  takes 
place;  the  Form  of  the  Sign  (or  the  word)  is 
completely  externalized  by  the  Ego  both  singly 
and  in  a  series,  wherein  the  mechanical  element 
appears  and  the  integration  of  the  whole  chain 
becomes  external — the  separative,  externalized 
stage.     In  the  third  place,  the  Ego  finds  that  this 


404       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

externalization  of  the  Sign  and  the  series  is 
really  the  mastery  of  both;  its  own  self-aliena- 
tion therein  it  overcomes,  and  recoo^nizes  itself 
to  be  the  true  possessor  of  the  Sign-world.  In 
order  to  attain  to  this  recognition,  however,  it  has 
had  to  travel  through  the  self-estrangement  of 
the  second  stage,  and  then  be  restored  to  unity 
with  itself. 

What  next?  Having  obtained  complete  pos- 
session of  the  Sign  and  the  order  thereof,  it 
must  proceed  to  use  the  same —  which  fact  brings 
us  to  a  new  phase  of  Memorization. 

II.  The  Symbol-employing  Ego. 

The  Ego  is  now  to  utilize  its  possession  of  the 
Symbol,  of  which  we  here  take  the  sound-sign  or 
the  word  us  the  best  instance.  I  have  gotten 
my  store  of  language,  I  must  next  make  it  utter 
my  own  Self;  this  is  a  fresh  act  of  separation  in 
which  I  project  the  integrated  word  or  sign  out 
of  myself  into  the  world.  So  I  must  do,  in 
accord  with  the  necessary  movement  of  the  Ego. 
But  the  word  will  be  employed  not  only  for 
utterance,  but  also  for  communication,  as  we 
shall  see. 

The  previous  act  of  separation  took  place  be- 
tween Form  and  Meaning  of  the  word,  for  the 
purpose  of  internalizing  the  same;  the  present 
act   of   separation  sends  forth    the    total    word 


MEMOBIZATION.  405 

from  its  internal  state,  makes  it  spoken  and 
heard.  It  is  true  that  the  Ego  both  spoke  and 
heard  in  the  previous  stage,  but  it  did  not  then 
attain  the  end  of  speech,  which  must  be  self- 
expressive,  indeed  creative.  The  learning  Ego 
was  more  or  less  imitative,  taking  its  cue  from 
the  outside,  from  the  teacher  who  gave  the  copy. 
But  now  the  Ego  must  be  its  own  teacher  and 
learner  too;  it  must  utter  its  own  Self,  from 
within,  though  it  has  to  employ  the  signs 
previously  learnt. 

When  I  speak  the  word  representing  some 
object,  I  negate  the  image  with  which  I  start ;  I 
take  away  its  visible  limit  and  throw  it  into 
movement,  into  Time,  which  is  the  external  an- 
nulment yet  preservation  of  the  limit.  For  the 
sound  of  my  voice  has  not  extended  shape,  but 
is  the  negation  thereof;  the  spatially  limited 
image  is  canceled  when  I  fling  it  into  speech. 
On  the  contrary  when  I  hear  the  word,  I  replace 
this  spatial  limit  and  restore  the  image;  I  undo 
what  speech  has  done,  I  negate  the  negation  and 
behold  the  object  represented.  Thus  speech 
produces  an  interaction  between  the  minds  of 
the  speaker  and  hearer,  which  brings  al)Out  their 
mutual  coalescence  and  communication. 

This  is  now  the  important  fact  which  is  to  be 
unfolded  in  the  Symbol-employing  Ego,  which 
shows  three  stages  :  first  it  speaks  the  word  im- 
mediately ;    secondly    it   hears   the    word   which 


406  PSYCHOLOGY  AND    THE  PSYCHOSIS. 

implies  the  separate  act  from  that  of  the  speaking 
Ego  ;  the  two,  speaking  and  hearing,  are  one  and 
tlie  act  of  one  Ego,  which  is  the  completed  act  of 
the  Synibol-emplojing  Ego. 

I.  The  Ego  speaks  the  word,  let  it  be  the  word 
tree.  The  Ego  therein  reproduces  the  object  or 
image  in  sound,  this  vibrates  on  the  air,  a  new, 
outer  element,  in  which  there  is  no  geometrical 
figure,  and  no  picture  of  one.  The  act  is  a  nega- 
tion of  the  spatial  form  of  the  object,  external  and 
internal,  and  a  making  it  over  into  a  moving  sound 
which  can  have  no  such  fixed  limit  as  the  imaire 


o 


has.  Such  is  the  spoken  word  :  an  annulment  of 
the  inner  figure  and  the  projection  of  it  into  the 
sound-world.  Let  us  follow  this  process  in  a 
few  details. 

1.  The  Ego  has  the  percept  or  the  image, 
which  is  its  starting-point  at  present;  this  is 
what  it  will  utter,  or  set  forth  in  the  sound  of 
the  voice. 

2.  The  Ego  next  recollects  the  name  or  the 
sound-sign  which  it  hiis  already  appropriated  and 
stored  away  in  the  Symbol-learning  stage.  This 
requires  an  act  of  Memory  which  is  separative, 
now  the  Ego  has  two  elements  :  the  image  and 
the  name,  the  object  and  its  sound-sign,  distinct 
yet  held  together. 

3.  The  Ego  makes  a  synthesis  of  the  two, 
and  the  name  is  spoken,  externalized  ;  the  sound 
of  the  voice  laden  with  the  image,  which  is  its 


MEMOBIZATION.  407 

inner  meaning,  vibrates  on  the  air  to  the  limit  of 
the  vocal  periphery.  Within  thisvocal  periphery 
is  a  second  Ego,  let  us  say  ;  the  vibrations  strike 
the  ear  and  become  a  new  stimulus,  that  of 
hearing. 

II.  The  Ego  hears  the  word  spoken,  let  it  be 
the  word  tree.  Twofold  is  now  the  situation, 
embracing  the  speaker  and  the  hearer  who  is  sup- 
posed to  understand  the  meaning  of  the  word. 
The  hearing  Ego  takes  up  the  sound-sign,  and 
from  it  reconstitutes  the  image  which  represents 
the  object;  I,  hearing  the  word  tree  in  known 
sound,  at  once  reproduce  the  image  of  that 
object.  What  the  speaker  did,  the  hearer 
undoes;  the  one  transmuted  the  image  into 
sound,  the  other  transmutes  the  sound  back  into 
image.  Let  us  mark  the  steps  of  the  latter 
process. 

1.  The  Ego  takes  up  the  sound-sign  through 
the  act  of  hearing;  this  is  the  starting-point  in 
the  present  case,  it  hears  the  spoken  word. 

2.  The  Effo  next  recollects  the  image  or  the 
meaning  which  it  has  coupled  with  this  sound- 
sign,  having  appropriated  and  stored  away  the 
same  in  the  Symbol-learning  stage.  This  de- 
mands memory,  which  is  pre-supposed  in  the 
present  act.  Again  the  Ego  finds  itself  with 
two  elements :  the  heard  name  and  the  recol- 
lected image  or  meaning,  the  two  distinct  yet 
held  together. 


408       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

3.  The  Ego  brings  the  two  into  coalescence  ; 
the  heard  sound,  which  is  the  word,  is  internal- 
ized, and  thereby  is  transmuted  into  the  image, 
which  is  the  inner  meaning  of  the  word. 
Through  the  hearing  Ego  the  sound  passes  into 
sense. 

The  hearins:  Esfo  has  thus  come  back  to  the 
image,  the  point  at  which  the  speaking  Ego 
started.  Both  have  gone  through  their  separate 
processes,  yet  it  is  manifest  that  both  constitute 
fundamentally  one  process.  The  hearing  Ego 
having  the  internal  image  must  necessarily  pro- 
ceed to  externalize  it  in  sound,  which  is  the 
spoken  word.  For  the  Ego  by  its  very  nature  is 
this  self-externalization  ;  onty  thus  can  it  realize 
itself  in  speech.  But  this  is  a  new  phase  of  the 
Eo'O  and  a  new  stage  of  the  present  movement. 

III.  The  Ego  having  heard  the  spoken  word, 
speaks  in  response.  Thus  the  Ego  shows  itself 
complete;  it  responds,  which  means  that  it 
speaks,  hears,  and  returns  to  speech.  All  in  one 
it  negates  the  image  and  throws  it  into  sound  by 
speaking,  and  then  it  negates  this  negation  and 
restores  the  image  through  hearing.  The  Ego 
does  both  :  it  takes  its  own  image  and  flings  the 
same  into  the  stream  of  Time,  annulling  the 
spatial  limits  thereof;  then  it  takes  up  this  same 
image  annulled,  restoring  the  spatial  limits. 
Thus  it  is  each  side  and  both  together —  the 
complete  process  of  itself  as  Symbol-employing. 


MEMOBIZATIOK.  409 

But  this  Ego  also  has  its  movement,  which 
unfolds  into  the  realm  of  communication. 

1.  The  responding  Ego  is  at  first  single,  a 
process  within  itself,  simply  subjective.  But 
this  internal  completeness  soon  shows  itself  in- 
complete, limited,  indeed  dependent.  In  order 
to  be  able  to  respond,  it  must  have  another  Ego 
absolutely  distinct,  yet  just  as  complete  as  it  is, 
since  this  second  Ego  also  must  res[)ond. 

2.  Thus  separation,  duplicity  again  enters; 
the  previous  duplicity  lay  between  the  speaking 
and  hearing  Ego,  which,  however,  is  one  com- 
plete  process  of  the  Ego.  But  this  completed 
Ego,  being  internal  must  also  know  itself  as  ex- 
ternal,  must  indeed  externalize  itself  as  complete, 
which  means  another  Ego.  Thus  we  have  two 
different  Symbol-employing  Egos,  those  which 
can  both  hear  and  speak  the  word,  responding 
to  each  other. 

3.  These  two  independent  individuals,  each 
complete  in  himself,  are  therein  just  alike,  both 
have  the  same  fundamental  process  of  the  Ego. 
Each,  hearing  and  speaking,  responds  and  cor- 
responds to  the  other  ;  they  are  in  a  process  with 
each  other,  they  receive  and  they  impart;  the 
speaking  half  (let  us  call  it  for  the  nonce)  joins 
with  the  hearing  half  and  constitutes  a  new 
totality.  Thus  the  two  Egos  through  the  Sign 
form  a  medium  which  is  itself  a  process  involving 
both,  in  which  medium  both  participate,  unite, 


410       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

commune.  We  may  keep  up  the  simile  and  say- 
that  one  total  Ego  gives  one  half  of  itself,  and 
the  other  total  Ego  gives  the  other  half  of  itself, 
and  the  two  form  the  third  (which  is  the  com- 
pleted Word)  uniting  both,  being  a  process  which 
interlinks  both  in  its  movement. 

Thus  the  different  Egos  have  not  only  unity, 
but  community,  are  not  only  joined  together,  but 
are  mediated  by  a  common  element ;  still  further, 
this  community  of  Egos  is  not  a  fixed  state,  but 
a  living  process,  indeed  just  their  own  process. 
Thus  the  community  becomes  communication, 
which  is  the  outcome  and  completion  of  the 
Symbol-employing  Ego. 

III.  Communication. 

The  individual  Ego  communicates  with  the  in- 
dividual Ego  by  means  of  the  Symbol,  which  is 
or  contains  in  itself  the  process  of  the  Ego.  The 
most  complete  form  of  this  process,  as  has  been 
already  set  forth,  is  found  in  the  Sign  which  is 
the  word.  To  the  latter,  accordingly,  we  pay 
special  attention  in  the  present  exposition. 

The  community  must  have  something  in  com- 
mon, must  communicate  it,  and  must  have  a 
means  of  communication.  W^ho  makes  this 
means?  The  community  itself,  the  individual 
Ego  cannot  do  it,  though  he  can  comnmne  with 
himself.     The  language  of  a  people  is  not  made 


MEMOBIZATIOlsr.  411 

by  one  man,  but  by  the  people  themselves,  by 
many  Egos  co-operating  in  a  social  order.  We 
have  already  seen  that  the  living  process  of  the 
word  requires  at  least  two  Egos,  speaking  and 
hearing,  which  process  is  the  mean  or  mediating 
principle  between  them. 

A  society,  then,  has  to  make  a  language,  which 
is  in  itself  a  kind  of  society  or  image  of  the 
social  order  that  produces  it.  Language  also 
has  its  organization,  which  is  the  right  grammar 
of  it,  and  which  is  patterned  after  the  process  of 
the  Ego.  Still  each  individual  of  the  society  has 
to  be  creative  of  speech,  has  to  make  the  word 
over  every  time  he  uses  it,  though  he  has  received 
it  ready-made.  The  word,  taken  by  itself,  is  but 
the  external,  crystallized  process  of  the  Ego, 
which  has  to  make  it  internal  and  vital,  before  it 
can  communicate. 

We  shall  now  observe  the  movement  of  the 
community  making  a  means  of  communication 
through  Signs,  vocal  Signs  specially,  and  order- 
ing them  into  a  system  of  speech.  First  we  shall 
regard  the  community  as  Sign-possessing,  receiv- 
ing and  using  the  same  ;  secondly  the  community 
as  Sign-creating  which  is  the  making  of  the  Sign- 
world;  thirdly,  Intercommunication-,  in  which 
this  Sign-world  or  community  of  Signs  mediates 
and  unites  the  community  of  individual  Egos. 

We  have  thus  come  to  the  pre-supposition  of 
the     Sign-learning    and    Sign-employing    Ego, 


412       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

namely,  the  community,  which  is  in  possession 
of  the  Sign  at  the  start,  yet  has  always  to  be  in 
the  process  of  re-possessincf  the  same,  in  order 
to  keep  it  alive  and  lasting.  Hence  the  com- 
munity has  to  keep  doing  what  the  individual 
Ego  has  done—  learn,  employ  and  finally  create 
the  Sign.  Yet  this  is  different  from  the  process 
of  the  single  Ego,  which  rises  and  passes  away 
in  the  community  while  the  latter  endures.  In 
like  manner  the  process  of  speech  endures,  is 
continuous  in  the  community;  yet  it  has  its 
process  therein,  with  its  three  stages,  as  we  now 
are  to  see. 

I.  We  find  the  community  at  the  start  in 
possession  of  the  great  means  of  communica- 
tion, the  language-sign  —  a  fact  which  we  have 
already  pre-supposed  in  the  preceding  exposi- 
tion. The  child  has  to  learn  these  Signs,  the  ma- 
ture man  employs  them  in  all  his  intercourse  with 
his  fellow-man.  But  that  which  has  been  hitherto 
assumed,  must  now  be  brought  forth  to  light  and 
made  explicit.  The  individual  Ego  in  the  fore- 
Sfoino;  movement  has  unfolded  into  the  community 
which  receives,  preserves  and  makes  the  Sign. 

The  possession  of  the  Sign  by  the  community, 
the  active,  not  the  merely  passive  possession 
thereof,  is  the  immediate  fact  before  us.  We 
may  sketch  the  activity  involved  in  such  posses- 
sion. 

1.  Every    community    receives    the    Sign    (or 


MEMOBIZA  TION.  413 

Word)  and  has  to  take  the  same  up  into  itself. 
It  inherits  language,  preserves  it,  and  then  trans- 
mits it,  all  of  which  requires  an  active  and 
oriianized  endeavor. 

2.  Every  community  not  only  takes  up,  but 
also  employs,  externalizes  the  Sign,  which  has 
been  trtinsmitted  to  it  and  appropriated  by  it, 
using  the  same  in  its  own  way  and  for  its  own 
behoof  according  to  the  needs  of  communication. 

3.  Every  community  not  only  uses  the  Sign  as 
handed  down,  but  transforms  the  Sign  more  or 
less,  and  begins  to  assert  itself,  in  the  matter  of 
lan2fuao;c,  as  free,  as  limit-transcending.  It  em- 
ploys  the  old  Form  (  or  Word )  to  express  the  new 
Meaning,  yet  it  will  transmute  the  old  Form, 
when  this  gets  to  be  inadequate.  Through  this 
partial  transmutation  of  the  Sign  we  make  the 
transition  to  its  creation,  which  is  the  next 
stage. 

II.  The  community  creates  the  Sign,  not  only 
renewing:  it  but  making  a  new  one.  This  does 
not  mean  that  the  community  at  a  single  fiat  or  in 
a  given  period  produces  a  totally  new  language. 
It  is,  however,  always  creating  Signs,  cannot 
help  doing  so;  it  is  at  the  same  time  keeping  and 
using  what  has  been  transmitted  to  it  from  the 
ancestors  in  the  way  of  Signs. 

The  community,  therefore,  transforms  itself 
into  Signs,  throws  itself  out  of  itself  and  looks  at 
itself,  indeed  reads  itself  transformed  into  Signs. 


414       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

All  its  happenings,  opinions,  thoughts,  even  its 
scandal  it  mirrors  to  itself  by  Signs.  What  else 
is  the  newspaper?  The  community's  daily  life 
(perchance  the  world's)  is  first  observed,  then  is 
put  into  Signs  (say  printed  Signs)  in  which  it 
holds  itself  up  before  itself. 

The  Sign-crealing  community,  in  order  to 
mirror  itself  adequately,  will  transform  itself  into 
a  system,  or  we  may  say,  a  community  of  Signs, 
into  which  it  organizes  itself  in  the  present 
sphere,  creating  three  kinds  of  signs  —  the  Sign 
of  the  Image,  the  Sign  of  the  Symbol  and  the 
Sign  of  the  Sign. 

1.  We  have  already  seen  how  the  world  of 
externality,  visible  nature,  is  taken  up  by  the 
Eofo  and  becomes  the  Image.  Still  further,  this 
Image  is  projected  in  sound  and  thereby  becomes 
a  spoken  word,  a  Sign  through  which  the  Image 
is  communicated  from  Ego  to  Ego.  Thus  the 
sense-world,  passing  through  the  Image,  gets  its 
Sign. 

2.  The  community  begins  to  express  its  inner 
life  by  creating  the  Sign  of  the  Symbol.  As 
already  set  forth  (p.  281,  etc.)  the  Symbol, 
specially  the  explicit  Symbol,  is  the  external  Im- 
asre  with  an  internal  Meaning  given  bv  the  Ego. 
The  Image  of  wrestling  is  applied,  first  to  body, 
and  then  to  mind  ;  in  the  latter  case  it  is  specially 
symbolic,  and  utters  what  is  internal.  The  Sym- 
bol   with  its   outer  Form   and  inner  Meaning  is 


MEMORIZATION.  415 

transformed  into  the  Sign,  which  is  here  the 
Word,  whereby  the  soul-life  of  man  is  communi- 
cated from  soul  to  soul,  and  the  inner  world  gets 
expression. 

3.  We  have  already  seen  the  Symbol  passing 
over  into  the  Sign  (p.  343);  in  like  manner  we 
are  now  to  behold  the  Sign  of  the  Symbol  mov- 
ing into  the  Sign  of  the  Sign.  The  Ego  (of  the 
community)  makes  the  Sign  and  puts  therein  its 
own  Meaning;  but  this  is  not  all;  the  Ego  makes 
a  Sign  which  expresses  just  this  activity  of  itself 
in  making  the  Sisrn. 

Language  communicates  not  only  the  outer 
and  inner  worlds  from  mind  to  mind,  but  also 
shows  itself  doing  the  same.  The  Ego  speaks 
not  only  the  word  but  speaks  the  word  ivoi'd, 
the  Sign  of  the  Sign ;  thus  the  Sign  is  made  to 
designate  itself,  and  the  word  not  only  expresses 
something  different  from  itself  (as  tree  or  t 
thought)  but  also  can  turn  back  and  express 
itself  in  the  process  of  expressson.  Herein  we 
behold  the  movement  of  the  Ego  itself  in  its 
self-separation  and  self-return,  the  very  image  of 
the  self-conscious  act. 

Every  time  the  Ego  uses  the  word  ivord,  it 
indicates  not  only  the  Sign,  but  also  indicates 
itself  (uncon.^ciously  at  first)  as  the  maker  of 
the  Sign.  The  word  has  now  itself  as  its  own 
content,  or  the  Form  of  the  word  is  its  Meaning. 
The  word  turns  back  upon  itself ,  and  takes  itself 


416       PSYCHOLOGY  AND   THE   PSYCHOSIS. 

up  into  itself,  shows  its  own  process  through- 
out, and  thus  becomes  the  Sign  of  the  Sign. 

Here  we  come  to  the  organization  of  the 
word  —  grammar  with  its  manifold  adjuncts.  In 
the  present  connection,  however,  we  can  only 
note  that  the  community  has  brought  forth  a 
grand  system  or  community  of  Signs  to  express 
its  outer  and  inner  worlds,  which  system  finally 
expresses  itself.  Thus  the  word  has  the  word 
as  content,  and  the  Form  of  speech  speaks  itself 
as  its  own  Meaning. 

The  community  has  now  inherited,  preserved, 
and  created  an  organized  Sign-world,  or  a  com- 
munity  of  Signs.     What  next? 

III.  Intercommunication  —  the  community  of 
Egos  communicates  through  a  community  of 
Signs,  which  mediates  each  Ego  with  each  and 
with  the  community.  Note  the  sides  and  the 
reconciling  mean;  the  community  of  separate  or 
particular  Egos  on  the  one  hand,  the  community 
as  an  organized  whole  on  the  other,  the  com- 
munity of  Signs  (an  organized  totality  of 
speech)  as  the  mediating  or  intercommunicating 
principle.  Here  again  we  shall  have  the  pro- 
cess, that  of  Intercommunication,  which  will 
manifest  itself  in  the  movement  of  the  word. 

1.  The  first  act  of  the  communicator  is  that 
he  must  make  his  percept  or  image  common,  or 
universal.  This  is  done  by  the  Ego  annulling 
the  spatial  limit   of  the  object  (imaged  or  con- 


MEMOBIZATION.  417 

ceived)  by  means  of  speech.  The  process  of  the 
speaking  Ego  has  been  already  given  (p.  406) ;  at 
present  we  are  to  note  the  spoken  word,  which, 
being  flung  into  a  moving  externality,  whose 
essence  is  Time,  has  its  limit  thereby  annulled, 
so  that  it  is  no  longer  this  fixed,  limited,  particular 
thing,  this  tree  here  and  now,  but  all  trees  every- 
where and  at  all  times.  Just  through  speaking  the 
word  tree^  its  particularity  as  object  or  image  is 
Ciinceled,  it  is  made  common,  the  property  of 
the  community  and  the  basis  of  intercommuni- 
cation. The  hearing  Ego  takes  up  the  spoken 
word  and  restores  the  image.  Thus  the  mediat- 
ing principle  is  the  word,  or  the  making  universal 
what  is  particular,  through  speech. 

2.  But  this  word,  having  been  thrown  into 
externality  by  speech,  is  itself  limited,  particu- 
lar, as  against  other  words,  and  it  has  this  mean- 
ing as  against  other  meanings.  It  is,  moreover, 
the  product  of  this  community  as  against  other 
communities,  each  of  which  has  or  may  have 
its  own  sound-sign.  Tree,  Baum,  arbre  are  the 
different  sound-signs  which  an  English,  German, 
or  French  community  respectively  would  give  to 
the  same  object  or  image.  Thus  language  is 
particularized  into  many  languages.  The  com- 
munity has  its  common  Sign,  but  this  is  limited 
by  the  limit  of  the  community.  The  Ego,  how- 
ever, must  transcend  this  limit  also;  thereby  it 
enters  a  foreign  Sign-world,  and  appropriates  the 

27 


418      PSYCHOLOGY  AND   THE  PSYCHOSIS. 

same,  in  the  act  of  learning  another  tongue  than 
its  own. 

3.  That  is,  there  is  still  a  community  of  Mean- 
ing in  all  these  separated,  particular  Forms, 
which  Meaning  the  Ego  can  reach  and  identify, 
because  it  is  its  own,  indeed  itself.  Thus  the 
Ego  asserts  itself  as  universal,  transcending  the 
limits  of  its  own  particular  community,  and 
attaining  to  that  which  is  common  to  all  com- 
munities. 

What  is  it  that  is  common  to  all  communities? 
We  have  seen  that  the  spoken  word,  after  being 
made  common,  or  universal,  drops  back  into  the 
particularity  of  the  community,  taking  on  its 
limits.  But  there  is  still  a  common  principle  in 
all  these  different  words;  they  are  identical  in 
being  particular  Forms  to  express  the  same 
Meanino;.  But  what  is  this  common  or  universal 
Meaning  which  particularizes  itself,  in  order  to 
utter  itself  as  common  or  universal?  It  is  the 
creative  process  of  the  Ego  which  we  have  already 
seen  passing  into  separation  and  difference,  and 
then  returning  to  unity  with  itself.  The  English- 
man and  the  Chinaman  go  through  the  same 
process  in  thinking  tree  though  their  words  be  so 
different  for  tree. 

The  process  of  the  Ego  is  not  only  universal 
but  is  the  Universal  as  such,  which  separates 
itself  into  particularity,  then  cancels  this  partic- 
ularity and  thereby  returns  and  restores  itself  as 


MEM  OlilZA  TION.  4 1  'J 

Universal.  The  concrete  Universal  is  just  this 
process,  which  is  that  of  the  Ego,  to  which  the 
word  lends  but  which  it  can  never  fully  give, 
since  the  word  is  the  limited  and  the  particular 
in  itself.  Still  if  it  cannot  literally  express  the 
process,  it  can  always  be  made  to  suggest  the 
same,  whereby  it  becomes  living  and  reflects  the 
Psychosis.  The  word  therefore  calls  into  activ- 
ity something  higher  than  itself,  namely  its  own 
creator,  the  universal  genetic  act  —  Thought. 

It  is  manifest  that  we  have  now  reached  a  new 
field,  beyond  Memorization,  beyond  Representa- 
tion. We  have  transcended  the  Imasre  in  its  last 
outcome,  which  is  the  Sign  or  the  Word,  and 
the  Ego  begins  a  new  career.  The  Word  is  not 
Thought  but  the  Sign  of  Thought.  Its  function 
is  to  set  the  process  of  the  Ego  going ;  it  is  the 
external  form  of  that  process,  but  is  not  in  itself 
the  process,  and  never  can  be.  Representation 
(the  second  grand  sphere  of  the  Intellect)  has 
shown  the  movement  of  the  Imaije  from  beingf  a 
simple  copy  of  the  external  object,  to  being  the 
Sign  of  the  Sign  or  the  externalized  Image  of 
the  process  of  the  Ego  itself. 

But  when  the  Ego  moves  through  its  own  pro- 
cess to  grasp  the  object  and  not  through  the 
word,  it  is  thinking;  that  which  it  sees  in  the 
object  must  be  finally  itself,  its  own  process. 
The  word  provokes  this  activity,  forces  thinking 
to  a  degree;  to  be  sure,  there   must  be  an  ade- 


420       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

quate  response  on  the  part  of  the  Ego  addressed. 
The  word  also  expresses  Thought,  is  the  trans- 
parent outward  form  thereof;  still,  in  order  to 
be  comprehended,  the  Thought  must  be  re-created 
after  the  word. 

Accordingly,  when  the  Ego  grasps  itself  as 
the  process  of  the  thing,  it  is  thinking  (etymo- 
logically  thinking  is  probably  thinging,  creating 
the  ^7^2 «^  over  in  the  mind;  for  example,  when 
you  thing  yo\\(\ev  window  or  tree,  you  must  re- 
create it  as  object  through  your  Ego).  Let  us 
trace  this  transition  from  the  Sign  (  or  Word)  to 
the  Thino".  We  have  seen  that  the  Ego  created 
a  Sign-world  (language),  the  pure  external  form 
of  its  own  process.  Now  this  Sign-world  is  real, 
is  Thing,  whose  very  function  is  to  bring  the 
process  of  the  Ego  home  to  itself.  The  Ego, 
therefore,  has  created  in  the  present  case  the 
Thing  (or  object)  which  is  the  real  image  of  it- 
self in  its  own  process,  and  which,  accordingly, 
throws  back  to  the  Ego  its  creative  act. 

So  the  Ego,  in  creating  the  Sign,  which  is  its 
own  pure  movement  externalized  in  an  object, 
finds  itself  not  only  to  be  Sign-maker,  but  also 
Thinir-maker  —  the  Sign  being  itself  a  Thing 
made  by  the  Ego  just  for  the  purpose  of  reflecting 
itself  back  to  itself.  The  Ego  now  sees  itself  as 
Thing  in  the  Word,  it  knows  itself  as  the  genetic 
act  thereof. 

The  realm   of  Thought  has  now   dawned  and 


MEMOmZAriON.  421 

over  it  we  may  cast  a  momentary  glance.  The 
Sign  or  the  Word  represents  all  Things;  we  have 
seen  the  Ejio  transforming  the  outer  sense-world 
and  the  inner  mind-world  into  Signs,  especially 
those  of  language.  The  whole  sweep  of  the 
Macrocosm  and  the  Microcosm  has  had  to  be 
made  over  into  Signs  for  the  purpose  of  Inter- 
communication. But  the  Ego  has  found  itself 
to  be  not  only  the  maker  of  the  Sign,  but  also  of 
the  Thing  in  the  Sign  or  of  the  object  signified. 
With  this  knowledge  of  itself  gained  through  the 
Sign  or  the  Word,  it  has  next  to  travel  through 
the  whole  realm  of  Thi'ngs  and  recognize  itself  as 
the  creator  thereof.  It  does  not  create  them  at 
first  hand  but  creates  them  over  after  the  original 
creative  fiat  of  the  primal  Ego. 

This  new  mastery  of  the  world,  both  inner  and 
outer,  will  call  forth  a  new  process  of  the  Ego, 
which  will  reveal  the  movement  of  Thought. 
For  Thought  also  will  have  to  complete  itself 
through  the  process  of  the  Ego,  before  it  fully 
recognizes  itself  as  the  creative  principle  of  the 
Universe. 

A  few  observations  may  be  appended  to  the 
preceding  ordered  development  of  Memorization, 
giving  in  a  brief,  discursive  fashion,  some  of  the 
points  therein  set  forth. 

1.  The  student  is  to  grasp  the  word  as  a  pro- 
cess, which  is  indeed  its  very  life.     This  process 


422       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

is  the  mean  between  the  Egos  speaking  and  hear- 
ing, the  mean  of  communication,  in  which  both 
share,  having  the  same  in  common.  When  I 
speak  the  word  window ^  I  annul  the  Image  by 
throwing  it  out  of  me  into  time;  the  other  Ego 
hears  it  and  restores  the  Image,  returns  to  what 
I  started  with.     This  is  the  real  life  of  the  word. 

2.  The  Ego  in  speaking  negates  the  limit  of 
the  Image,  so  that  the  word  has  not  the  limit  of 
the  Image,  and  hence  is  universal,  all-common, 
applicable  to  all  Images  of  that  kind.  The  word 
tree  applies  to  all  trees,  since  its  being  limited  to 
this  particular  tree  is  canceled  by  the  very  fact 
of  the  uttering  of  the  word. 

3.  Because  the  word  is  universal,  with  limit 
removed,  it  can  be  taken  up  by  the  hearing  Ego, 
which  otherwise  could  not  break  through  the 
limit  of  the  Image  directly.  I  must  take  away 
the  fence  around  my  own  Image,  ere  the 
other  Ego  can  enter,  which  it  does  with  my 
consent,  or  through  my  act.  On  the  other  hand 
I  cannot  force  my  Image  with  its  limit  upon  the 
other  Ego,  for  tiie  latter  must  reproduce  my 
Image  through  its  own  act,  before  possessing  the 
same. 

4.  In  both  these  cases  the  Ego  shows  itself  as 
free,  self-determined  even  in  the  matter  of 
speaking  and  hearing  the  word,  or  of  imparting 
and  receiving  the  Image.  Furthermore  both 
Egos  must   be   creative  in  this   process,  in  the 


MEMOEIZATIOy.  423 

one  case  creating  the  word,  in  the  other  creating 
or  reproducing  the  Image.  Limit-transcending 
also  both  Egos  show  themselves;  the  one  breaks 
down  the  limit  of  the  Image  and  makes  its 
meaning  universal  in  the  word;  the  other  is  not 
confined  to  this  act,  but  reverses  it  and  restores 
the  Image. 

5.  The  play  of  negation  should  also  be  con- 
sidered in  the  present  activity.  The  limit  is 
always  negative,  it  negates  at  least  the  indefinite 
extension  of  the  object.  But  we  have  seen  tlie 
Ego  negating  the  limit  of  the  Image,  that  is, 
neo;ating  the  nesrative.  Still  further,  the  second 
Ego  restores  the  limit  of  the  Image,  that  is, 
negates  the  first  negative  by  a  second,  and 
therein  completes  the  cycle  of  the  process  of 
the  word.  Here  again  we  come  upon  that 
which  has  been  called  *'  the  negativity  of  the 
Ego,"  susfgestino;  its  innermost  movement  and 
essence,  to  which  allusion  has  been  already  made 
(p.  220). 

6.  The  Ego,  in  creating  the  Sign,  creates  a  new 
realm  of  objects,  which  culminates  in  the  word  ; 
this  again  culminates  in  being  the  externalized 
process  of  the  Ego,  and  thus  reveals  the  latter  to 
itself  as  the  creator  of  an  objective  world.  The 
Ego  now  grasps  itself  as  the  creative  principle  of 
all  objectivity ;  therein  it  returns  to  the  sense- 
world,  not  now  to  perceive  it  simply  and  to 
reproduce  it   as    extended    (Sense-perception), 


424       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

but  to  reach  back  of  it  and  to  see  its  creation. 
This  is  Thought.  In  Sense-perception,  there- 
fore, the  Ego  merely  accepted  the  world  as 
given  and  tried  to  sense  it;  but  in  Thought  the 
Ego  must  see  the  world  in  the  act  of  creation, 
must  repeat,  if  you  choose  to  say  so,  the  genetic 
movement  of  the  Divine  Ego.  Still,  Thought 
itself  has  to  go  through  a  process  of  self-unfold- 
ing in  order  to  attain  this  highest  view  of  things. 
7.  What  the  function  of  the  Image  (Represen- 
tation) is,  becomes  now  manifest.  It  is  a  mean 
and  mediatorial ;  it  mediates  the  mere  sensing  of 
the  outer  object  in  Sense-perception  with  the 
creative  process  thereof  in  Thought,  moving 
more  and  more  toward  its  goal  through  Copy* 
Symbol,  Sign,  till  the  Word  reveals  Thought  to 
the  Ego.  Verily  the  Logos  still  reveals  to  the 
world  its  Creator. 


CHAPTER  THIRD.  —  THOUGHT. 

The  third  stage  of  the  movement  of  Intellect 
toward  the  complete  comprehension  of  itself  is 
what  we  shall  here  call  Thought.  In  the  two  prev- 
ious stages  there  was  noted  a  continuous  deepen- 
ing of  the  mind  into  its  own  essence,  which  it  has 
now  attained.  From  time  immemorial  Thinking 
has  been  recognized  as  the  supreme  act  of  in- 
telligence. What,  then,  is  Thought?  A  brief 
preliminary  definition  may  here  be  thrown  out: 
Thought  is  the  process  of  the  Ego  recognizing 
itself  to  be  Object.  All  Thought  rests  upon  the 
fact  that  it  is  what  the  Object  is,  and  the  Object 
is  what  it  is. 

Already  such  a  definition  comes  before  the 
reader  as  difficult  to  grasp  ;  there  is  something 
intangible  about  it,  the  mind  glides  off  without 
being  able  to  get  a  hold.     But  just  therein  lies 

(425) 


426       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

the  nature  of  Thought ;  it  is  not  a  thing  of  sense, 
nor  is  it  an  image;  it  has  no  limits  on  the  out- 
side, none  indeed  except  what  it  posits  from  the 
inside. 

In  Sense-perception,  I  see  the  window  as  pres- 
ent to  my  vision;  in  Representation,  I  image 
the  window,  though  it  be  absent ;  in  Thought,  I 
think  the  window,  be  it  present  or  absent.  The 
latter  is  not  a  view  of  it  without,  not  a  picture 
of  it  within  ;  the  Thought  of  it  is  just  that  which 
constitutes  it  a  window.  Suppose  that  I  think 
the  window  as  a  transparent  piece  of  matter, 
whose  purpose  is  to  let  light  into  an  inclosed 
space,  yet  to  exclude  cold  and  rain;  thus  I  pen- 
etrate the  Thought  of  the  man  who  made  it,  I 
recognize  his  purpose,  his  Ego  ;  him,  the  maker, 
I  penetrate  also  in  thinking  his  Thought.  The 
mere  sight  of  the  window  or  the  image  of  it,  are 
external  in  comparison;  the  essence  of  it  lies  in 
its  Thought. 

When  I  grasp  the  idea  and  purpose  of  the 
maker  of  the  window,  my  Thought  knows  his 
Thought,  or  Ego  recognizes  Ego.  Thus  the  Ego 
has  reached  itself  in  its  pure  form,  and  appre- 
hends itself  as  Object.  Looking  back  we  see 
that  the  whole  movement  of  the  Intellect  has 
been  to  recognize  itself  in  the  objective  world. 
In  Sense-perception  the  Object  as  percept  was 
made  internal  from  the  outside  and  then  pro- 
jected back  into  externality;  in  Representation 


THOUGHT.  427 

the  Object  as  internal  image  underwent  various 
transformations  till  at  last  it  became  the  word, 
the  externalized  form  of  the  Ego  itself ;  in 
Thought  the  Object  is  the  process  of  the  Ego, 
whereby  the  Ego  has  become  universal,  that  is, 
self-limited,  its  only  bound  being  itself.  In  try- 
ing to  think,  therefore,  the  Ego  of  the  Subject 
is  always  seeking  to  find  the  Ego  of  the  Object; 
the  process  of  the  one  identifies  the  process  of 
the  other  as  its  own. 

It  may  be  said  that,  in  thinking  the  window, 
or  the  house,  etc.,  we  are  dealing  with  a  class  of 
objects  which  we  know  that  man  has  made,  and 
into  which  he  has  put  his  Ego.  How  is  it,  then, 
with  the  things  which  man  has  not  made,  the 
things  of  nature,  for  instance?  The  same  holds 
true.  If  I  think  the  tree,  it  is  not  a  percept  or 
an  image,  not  any  external  or  internal  copy;  I 
must  define  the  tree,  I  must  think  its  Thought, 
that  is,  the  Thought  which  created  it  and  made 
it  distinctively  a  tree.  In  other  words,  my 
definition  must  be  genetic,  else  it  will  not  give 
the  true  Thought  of  the  thing.  Nature  is  the 
creative  manifestation  of  the  Esro,  of  the  Divine 
Ego  ;  the  right  Thought  of  Nature  is  the  recoo;- 
nition  of  the  Divine  Esfo.  The  architect  of  the 
house  and  the  architect  of  the  world  are  both 
Egos,  which  the  thinking  Ego  must  identify  with 
itself  in  order  to  know  them. 

Throughout  Imagination    we   noted   the    sep- 


428       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

aration  of  the  Object  into  Form  and  Meaning; 
the  image  as  symbol  divides  itself  in  this  manner. 
But  Thought  overcomes  the  division ;  the  sides 
are  one,  the  subject  Ego  (as  Form  ),  is  the  object 
Ego  (as  Meaning  or  Content).  Still  the  separa- 
tion is  also  present  though  overcome  ;  the  unity 
of  Thought  is  just  the  transcending  of  the  divis- 
ion and  of  the  finitude  of  the  image. 

Thought  also  makes  signs  for  itself,  but  these 
signs  are  freed  from  the  limits  of  the  signs 
already  considered,  which  were  the  products  of 
the  Imagination.  The  chief  sign  is  the  word  ;  the 
word  employed  by  Thought  to  express  itself 
must  have  the  characteristic  impress  of  Thought. 
The  image  must  be  transcended,  and,  if  possi- 
ble, abolished.  Take,  for  example,  the  word 
Thought:  the  sensuous  or  imaginative  stage  of  it 
has  quite  vanished,  though  it  be  Saxon  and  not 
Latin.  Thouo;ht  takes  no  flaof  to  think  national- 
ity  with,  but  thinks  the  thing  itself,  which  is 
just  the  Thought  of  it  as  Object.  Thus  Thought 
seizes  the  sign  of  itself  directly  and  uses  the 
same  for  self-expression.  With  the  sign  of 
Thought,  therefore,  I  have  to  think,  and  not 
with  an  image,  nor  with  an  illustration,  nor  with 
any  other  impure  form  not  yet  free  of  its  physical 
substrate. 

And  just  here  a  warning  in  regard  to  illustra- 
tion in  psychology  may  be  properly  given.  It 
is   absolutely   necessary    for  beginners,   and    is 


THOUGHT.  429 

often  helpful  to  the  practiced  student ;  still  it  has 
its  danger.  We  should  always  remember  that  the 
illustration  of  the  Thought  is  never  the  Thought 
itself.  People  often  keep  the  former  and  lose 
the  latter;  the  scaffolding  is  necessary  in  build- 
inor  the  house,  but  should  not  take  the  place  of 
the  house.  In  the  end  we  must  think  the 
Thought  purely,  and  not  be  held  fast  in  an 
illustration  of  the  Thought,  which  always  has 
somethino;  in  it  different  from  the  Thought. 

The  great  difficulty  with  the  expression  of 
Thought  is  that  it  is  liable  to  drop  back  into  the 
image,  and  thus  become  ambiguous.  If  I  say,  / 
have  weighed  the  matter^  no  one  can  tell  whether 
I  mean  a  mental  or  a  physical  act ;  but  if  I  say  / 
have  'pondered  the  matter,  there  is  no  ambiguity 
in  Euglish,  though  in  Latin  the  word  ponder 
mio^ht  be  double  in  meaning.  Hence  in  our 
tongue  a  purely  reflective  or  philosophical  set  of 
words  has  arisen.  In  fact,  just  this  movement 
of  human  language  is  the  movement  of  the  Ego. 
There  is  the  first  immediate,  unreflective  stage, 
in  which  the  sensuous  element  alone  is  present 
(weigh);  the  second  is  the  double,  metaphorical 
stage,  as  in  the  two  meanings  of  weigh ;  the  third 
is  the  purely  reflective  stage  (ponder). 

Still,  Thought  is  not  going  to  get  rid  wholly  of 
doubleness,  and  of  ambiguity  ;  that  were  indeed 
to  get  rid  of  all  difference.  The  Ego  is  twofold 
by  its  very  nature,  is  twofold  in  its  oneness,  as 


430       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

we  have  often  seen.  Hence  the  word  Thought 
is  used  and  has  to  be  used  in  two  senses,  which, 
however,  the  mind  of  the  reader  must  always 
identify.  On  the  one  hand,  the  world  is  Thought 
(objective);  on  the  other  hand  man  is  Thought 
(subjective);  Thinking  is  the  act  of  uniting  and 
identifying  the  two,  of  recognizing  Mind  and 
Beinsr  as  one  in  their  absolute  difference.  Indeed 
this  Thinking  is  also  Thought,  and  is  so  named. 

Philosophical  speech  cannot,  therefore,  wholly 
get  rid  of  ambiguity,  or  the  double-meaning  ;  on 
the  contrary  it  must,  in  the  proper  place,  assert 
the  same,  and  show  it  as  the  necessary  outcome 
of  the  movement  of  the  Ego.  Still  the  mind  is 
one  and  must  at  last  unify  the  most  obstinate 
dualism. 

Just  this  is  the  work  of  the  Psychosis.  Though 
speech  drop  helpless  into  difference  and  ambig- 
uity, the  reader  must  rise  above  it  in  the  pure 
activity  of  his  spirit;  he  must  himself  be 
Thought  thinking  Thought,  and  thus  make  him- 
self the  nexus  of  all  dualism.  Such  is  the  Psy- 
chosis, always  the  last  word  of  Psychology,  the 
solvent  of  all  separation  and  restorer  of  unity. 

The  relation  of  Thousjilt  to  the  word  can  be 
still  further  set  forth.  Thought  thinks  purely, 
it  has  no  need  of  an  external  sign,  not  even  of 
the  spoken  word.  Speaking  is  the  external 
manifestation  of  the  sign  ;  Thinking  thinks  itself 
and  is   its  own  sign.     The  word  when  thought. 


THOUGHT.  431 

is  different  from  the  word  when  spoken ;  speech 
has  breath,  sound,  externality,  difference,  sepa- 
ration from  Thought;  but  Thought  as  such  is 
purely  internal,  and  its  final  form  is  the 
Psychosis.  To  be  sure  we  may  think  in  words 
or  names  derived  from  the  outside ;  but  the 
destiny  of  the  word  is  to  lose  its  externality  and 
become  Thought. 

Still,  on  the  other  hand.  Thought  is  com- 
pletely objective,  it  is  indeed  just  the  true 
Object  as  distinguished  from  appearance. 
While  the  Ego,  in  moving  from  Sense-perception 
toward  Thought,  has  become  more  and  more 
internal,  or  subjectified,  it  has  at  the  same  time 
become  more  and  more  objectified  and  real. 
To  take  a  well-known  example,  what  is  this  real 
object  called  house?  Not  the  brick,  not  the 
mortar,  not  the  wood,  the  glass,  the  iron  ;  all 
these  are  commanded  by  a  higher  power  to  come 
together  and  make  a  house.  What  is  this 
power?  Evidently  Thought,  in  this  case  the 
Thought  of  the  architect;  and  if  this  Thought 
could  be  in  any  manner  extracted  from  the 
house,  the  latter  would  tumble  to  ruin. 

Such  is  the  emphatic  point  in  Thinking ;  it 
knows  itself  to  be  the  real  essence  and  nature  of 
the  Object.  When  I  think  Space,  I  nmst  grasp 
it  as  an  object  and  also  as  phase  of  my  Ego ;  I 
must  identify  it  with  myself.  Thus  Thought  is 
subject-object,  not  as  the  Ego  simply  (see  Intro- 


432       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

cliiction,  p.  30)  but  as  the  Ego  which  has  posited 
the  non-Ego  or  the  objective  world,  and  thus  it 
now  knows  as  itself  objectified.  Accordingly  we 
observe  that  all  knowing  is  ultimately  self- 
knowing  ;  the  subject  Ego  identifies  the  object 
Ego  as  itself,  and  so  reaches  the  knowledge 
which  is  given  by  Thought. 

All  men  think,  but  not  all  men  know  them- 
selves as  thinking.  They  may  see  through  the 
reality  before  them,  but  do  not  see  through 
themselves  seeing  through  that  reality.  They 
are  Thouofht,  but  not  Thoiio-ht  thinkino^  Thouirbt. 
In  psychology  Thought  has  to  think  Thought, 
and  behold  itself  going  through  its  own  process. 
It  is  thus  truly  self-knowing  ;  it  not  only  knows 
itself,  but  knows  Self  to  be  Object,  and  so 
translates  Object  into  Self  —  the  act  of  Thinking. 
On  the  other  hand,  the  Ego,  to  complete  its  pro- 
cess has  to  translate  Self  into  Object  —  the  act 
of  Willing:  or  Volition. 

If  we  now  look  back  and  observe  the  previous 
stages  of  Intellect,  we  shall  find  that  all  along 
we  have  been  thinking,  though  perhaps  not  fully 
aware  of  what  Thought  is.  In  Sense-perception 
the  image  was  affirmed  to  be  present  in  the  mind 
but  not  consciously  separated  from  the  percept ; 
that  is  just  the  thinking  of  Sense-perception. 
In  Representation,  the  Ego  separates  the  image 
from  the  percept  (or  internalized  object  of 
sense),  and  beholds  it  as  distinct;  just  that  is  the 


THOUGHT.  433 

thinking  of  Representation.  But  in  this  third 
stage  of  Intellect,  Thought  is  to  seize  that  lurk- 
ing Thought,  namely  itself,  and  to  make  it 
explicit;  it  is  not  only  to  know  but  to  know 
itself  as  knowins;. 

Thus  the  Ego  returns  to  itself  in  the  process 
of  Intellect,  after  being  alienated  in  Sense-per- 
ception, which  took  the  Object  as  external  and 
alien  to  the  Ego.  In  Representation  the  Object 
has  become  internal,  but  is  the  copy  of  the  ex- 
ternal Object,  or  is  laden  with  the  form  of 
externality,  till  the  Ego  frees  itself  in  Thought, 
when  it  has  itself  as  its  own  Object.  Then  we 
can  say  that  the  Ego  has  attained  freedom,  hav- 
ing liberated  itself  from  its  foreign  element. 

At  this  point  we  begin  to  catch  something  of 
the  movement  and  significance  of  our  science. 
Psychology  is  an  evolution  of  the  Ego  ever  sep- 
arating from  itself  yet  ever  returning  into  itself 
in  larger  and  larger  cycles  till  it  embraces  tlie 
Universe.  Hence,  a  corresponding  involution 
of  the  Ego,  also  a  deepening  of  it  takes  place, 
which  is  the  process  of  its  self-completion.  A 
psychology  is  not,  therefore,  a  collection  of  facts 
simply,  in  some  possible  external  classification  ; 
the  movement  of  the  psychical  fact  is  the  main 
thing,  the  movement  into  and  out  of  itself  into 
another  psychical  fact,  whereby  their  unity  is 
eternally  active,  not  fixed  and  dead. 

In    accord    with  the  preceding  view  we    may 

28 


434       PSYCHOLOGY  AND   THE  PSYCHO  ISIS. 

state  that  Thinking  is  the  rise  out  of  the  partic- 
ular into  the  universal.  It  is  the  One  iu  all  par- 
ticulars, binding  them  together  not  by  an  external 
bond  or  class,  but  by  the  movement  of  Thought 
itself,  which  is  just  their  unity.  All  the  partic- 
ulars of  a  window  are  held  in  solution  in  the 
Thought  of  the  window;  in  fact  this  Thought  is 
what  created  them.  Thought  is  thus  the  generic 
or  universal,  which  not  only  connects  the  par- 
ticulars, but  is  their  creative  principle.  Hence 
the  true  unity  of  a  series  of  particulars  is  not  a 
crystallized  mass  or  class,  but  a  living  process  of 
Thinking. 

The  particular,  therefore,  being  thought,  van- 
ishes into  the  universal,  which  fact  we  can  look 
at  in  three  stages.  (1)  When  I  think  the  win- 
dow, it  is  what  all  windows  are,  universal,  all- 
common  {allgemein).  (2)  It  is  creative,  is 
what  makes  all  windows,  and  without  it  no  win- 
dows could  be  made.  (3)  The  Ego  recognizes 
that  creative  principle  to  be  itself  —  identifies  it, 
and  thus  thinks  it,  wherein  it  knows  itself  as 
Thought  thinking  Thought. 

The  statement  may  be  once  more  repeated: 
all  Thought  is  what  the  Object  is,  and  the  Object 
is  what  it  is.  In  this  introduction  to  the  third 
stage  of  Intellect,  the  reader  can  easily  count 
half  a  dozen  repetitions  of  the  same  idea  with  a 
few  different  turns  of  variations ;  still  it  is  not 
easy  for  the  mind  to  hold.     It  cannot  be  imaged, 


THOUGHT.  435 

it  cannot  be  remembered,  except  as  a  hollow 
formula  of  words;  it  must  be  thought  that 
Thought  is  objective.  The  mind  must  grow 
into  the  doctrine,  the  idea  cannot  be  stormed. 
The  verbal  statement  of  the  loftiest  truth  is  hol- 
low and  worthless  unless  filled  at  once  with  the 
activity  of  the  spirit,  which  is  just  that  truth, 
whatever  it  be.  As  already  said,  the  Psychosis 
must  supplement  the  division,  the  formula,  the 
word. 

Thouofht  we  have  called  the  third  stage  of  the 
Esro  in  the  unfolding  of  the  Intellect.  This 
stage  is  that  of  unity  and  of  identification  in 
general ;  it  makes  one  the  Mind  and  the  Object 
as  in  Sense-perception,  yet  it  retains  ideally  their 
difference,  as  in  Representation;  thus  it  pre- 
serves the  fundamental  psychological  fact  in  each 
of  the  two  preceding  stages,  and  unifies  them  in 
a  complete  form  of  the  Ego.  The  process  of 
Thought  is  to  develop  the  identity  between  Ego 
and  Object,  or  between  itself  (Thought)  and  the 
Thing.  This  identity  between  Subject  and  the 
Universe  it  is  the  movement  of  Thought  to  make 
explicit  out  of  its  immediate,  implicit  condition. 

The  movement  of  Thought  grasping  itself  as 
the  process  of  the  objective  world  will  pass 
through  three  stages  corresponding  to  those  of 
the  Ego. 

I.  The  Understanding  —  in  which  Thought 
shows  itself  as  identifying  the  Object  with  itself 


436       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

immediately,  that  is,  more  or  less  externally, 
without  penetrating  to  the  real  division  of  the 
Object  or  of  itself. 

The  Understandino;  does  not  see  the  movement 
of  the  Ego  in  the  Object,  but  unconsciously  takes 
the  same  for  granted  and  proceeds  to  identify  the 
Object  with  itself,  always  coming  to  it  from  the 
outside. 

II.  Ratiocination  —  in  which  Thought  shows 
itself  as  the  differentiating  principle  of  the  Ob- 
ject ;  it  divides  within  itself  and  unfolds  through 
division  into  the  external  forms  of  itself  into 
which  it  puts  the  Object.  Ratiocination  is  For- 
mulation —  Thought  creating  its  own  Forms,  and 
outering  (uttering)  itself  in  its  own  pure  exter- 
nality. When  Thought  ratiocinates,  it  puts  the 
Object  into  the  form  which  it  creates  out  of 
itself. 

Ratiocination  does  not  externally  divide  the 
Object  (as  does  the  Understanding),  but  posits 
its  divisive  form  within  the  Object,  yet  as  the 
external  form  of  itself.  Still  the  supreme  form 
of  externality,  the  siimmtim  genus,  it  cannot 
posit,  rather  the  latter  posits  it,  and  therein  sub- 
ordinates it  to  a  higher. 

III.  Reason  —  in  which  Thought  grasps 
Thought  as  the  process  of  the  Universe  as  Object ; 
it  generates  the  summiim  genus,  is  the  return  to 
itself  in  its  own  pure  process  out  of  the  Forms 
of  Ratiocination.     Thought  now  recognizes  the 


THOUGHT.  A2>1 

Universe  as  itself  and  itself  as  the  Universe. 
Finally  it  is  the  Psychosis  of  the  Psychosis. 

Naturally  the  meaning  of  this  sweep  through 
the  world  of  Thought  (in  three  huge  strides)  will 
not  be  fully  understood  by  the  student  till  he  has 
studied  the  details  of  the  forthcoming  exposi- 
tion. Still  it  gives  an  outlook,  doubtless  indis- 
tinct enough;  it  plainly  bears,  however,  in  its 
movement  the  suggestion  of  the  Psychosis,  which 
is  now  to  become  explicit  and  has  to  give  an 
account  of  itself.  But  only  at  the  end  of  this 
whole  psychological  movement  can  such  a  prom- 
ise be  fulfilled. 

So  we  shall  seek  to  realize  Thought,  the  great 
goal  not  only  of  Psychology,  but  of  culture,  of 
life  itself.  The  man  who  truly  thinks  the  object, 
who  penetrates  it  with  Thought  and  sees  it  as  a 
process  of  Thought,  is  the  mighty  man  of  this 
world,  mighty  in  wisdom.  For  he  communes 
directly  with  the  soul  of  all  objectivity,  and  if 
he  can  also  make  himself  its  mouth-piece,  he  is 
the  seer,  the  poet,  the  philosopher.  But  now 
let  us  begin  to  thread  this  last  3'et  subtlest  laby- 
rinth of  the  Ego  —  a  toilsome,  patience-trying 
journey,  but  not  without  hope. 


SECTION  FIBST.—  THE  UNDEB STANDING. 

To  understand  a  thing  is  usually  held  to  be 
the  first  step  in  all  Thinking.  What  does  it 
mean  in  a  general  way?  The  mind  holds  up 
before  itself  the  thing  either  in  Perception  or 
Representation,  and  identifies  some  phase  thereof 
with  its  own  previous  knowledge.  You  under- 
stand what  lam  telling  you  now,  when  you  make 
it  your  own,  make  it  the  same  (identify  it)  with 
yourself.  The  difference  between  you  and  me  in 
this  matter  is  pre-supposed  ;  just  this  difference 
you  must  cancel  by  an  act  of  the  Understand- 
ing. 

Such  is  the  realm  of  the  Understanding  in 
general,  and  its  fundamental  predicate  or  cate- 
gory is  Identity.  All  the  words  employed  in  this 
activity  of  the  mind — sameness,  equality,  likeness, 
comparison,  resemblance,  unity —  are  essentially 
(438) 


THE    UNDEltSTANDING.  489 

terms  of  the  Understanding,  though  they  may, 
of  course,  be  carried  forward  into  other  mental 
activities.  Still  the  Ego  has  Difference  also  in  its 
very  constitution,  hence  this  opposite  term  will 
always  be  lurking  about  somewhere  in  the  opera- 
tions of  the  Understanding,  in  spite  of,  nay  on 
account  of  its  stress  upon  Identity.  Thus  a 
corresponding  set  of  opposite  terms  has  to  be 
introduced,  resting  upon  Difference,  which  terms 
must  also  be  regarded  as  those  of  the  Under- 
standing. 

Thinking  now  grasps  the  Thought  of  the 
Thing  in  an  immediate  act,  without  the  media- 
tion of  reasoning.  Understanding  is  immediate 
Identity,  that  is,  not  mediated  through  Katiocin- 
ation,  or  the  Difference.  It  finds  the  likeness  in 
things  and  unites  them  by  such  likeness  into 
classes.  It  goes  deeper  and  finds  the  similarity 
in  the  organs  of  living  things  (plants  and 
animals)  and  unites  them  into  species,  families, 
orders  organically.  It  seizes  the  essential  as  dis- 
tinct from  the  unessential,  and  thus  can  identify 
the  essence  of  things  apart  from  appearance. 
Law,  Force,  Cause,  are  some  of  its  terms,  espe- 
cially in  Natural  Science  ;  it  reaches  out  beyond 
the  phenomena,  the  realm  of  the  diverse  and  the 
manifold,  into  the  realm  of  the  One  (or  Identity) 
in  which  all  diversity  of  the  sense-world  is  can- 
celed. The  Understanding  employs  Abstraction 
to  attain  the  counterpart  thereof  in  Generaliza- 


440  PSYCHOLOGY  AND   THE  PSYCHOSIS. 

tion.     Discrimination  it  uses,  and  even  Definition, 
though  not  in  the  deepest  sense. 

Among  the  fields  occupied  by  the  Understand- 
ing, that  of  Natural  Science  is  prominent  at  the 
present  time.  The  work  of  Comparison,  which 
brings  objects  together,  and  unites  them  by  like- 
ness and  unlikeness,  has  been  carried  specially 
into  Philology  with  great  results.  In  the  pro- 
cesses of  Natural  Science  the  Understanding  is 
at  work  elaborating  a  term  or  category  which 
expresses  the  unity  in  the  many  diversified  facts 
of  observation  ;  it  is  seeking  the  one  inner  princi- 
ple of  them  all,  which  principle  is  at  last  just 
itself.  In  the  change  of  appearances,  it  finds  the 
permanent,  the  self-identical,  the  Law  which 
holds  all  multiplicity. 

Undoubtedly  there  are  several  different  senses 
of  the  word  Understanding,  and  even  of  its 
terms  above  mentioned.  There  is  always  the 
shallow  and  the  profound  use  of  the  same  word. 
A  great  book  may  be  written  some  day,  arrang- 
ing in  due  order  all  the  categories  of  the  Under- 
standing by  their  fundamental  principle,  and 
linking  them  together  in  an  inner  movement  of 
Thought.  Meanwhile  we  shall  make  the  follow- 
ing gradation  of  this  sphere,  in  which  the  general 
movement  of  the  Ego  manifests  itself. 

The  Understanding,  then,  must  be  seen  as  a 
process  —  the  process  of  Identity  as  immediate; 
the  Ego  in  the  Understanding  unites  immediately 


THE    UNDERSTANDING.  441 

what  is  distinct.  Id  its  movement  toward  Iden- 
tity, it  presupposes  the  different;  but  this  Differ- 
ence is  not  yet  posited  from  within,  not  yet 
developed.  The  Understanding,  however,  has 
its  own  kind  of  Difference,  which  we  here  call 
Distinction,  and  which  the  Understanding  brings 
into  the  object  from  without.  The  stages  are  as 
follows :  — 

I.  Apprehension  —  the  first  seizing  and  iden- 
tifying of  the  object  by  the  Ego. 

II.  Distinction — the  Understanding  brings 
division  and  discrimination  into  the  object  ior 
the  purpose  of  unifying  and  identifying  the 
same. 

III.  Classification  —  the  ordering  of  Distinc- 
tion into  hiofher  wholes,  which  process  of  Iden- 
tity  finally  reaches  the  Genus. 

When  the  Understanding  has  reached  the 
Genus,  its  process  of  Identity  (or  Identification) 
is  brought  to  a  close,  since  the  Genus  at  once 
moves  into  differentiation  and  brings  forth 
species  and  individual.  Manifestly  this  is  the 
opposite  movement  from  that  of  the  Understand- 
ing. Here  we  catch  a  glimpse  of  the  next 
sphere  of  Thought  —  Ratiocination. 

A  word  now  upon  the  importance  of  the  Un- 
derstanding. It  works  specially  in  the  realm  of 
the  Particular;  it  seizes  the  world  of  detail,  of 
appearance  and  multiplicity  as  it  lies  before  us, 
and  seeks  to  order  it,  to  think  it  in  its  way. 


442       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

In  utter  separation  and  distraction  the  facts 
and  events  of  existence  are  whirling  confusedly 
before  us,  divided  in  Space  and  Time  ;  how  shall 
the  Ego  ever  put  them  together  into  something 
like  a  cosmos?  This  is  the  work  of  the  Under- 
standing, primordial,  a  most  important,  stupend- 
ous work,  never  to  be  underrated.  No  wonder 
that  the  Englishman,  most  practical  of  mortals, 
rarely  gets  beyond  the  Understanding  in  his 
philosophy.  The  Understanding  is  the  first  con- 
dition of  a  regulated  life  and  ordered  activity; 
indeed  it  is  largely  the  condition  of  Occidental 
civilization.  Still  it  is  not  the  entire  Universe 
of  Thought,  rather  is  it  the  beginning  and 
preparation  thereof. 

I.  Apprehension. 

This  word  means  literally  the  taking  hold  on 
the  outside,  which  was  originally  (in  Latin)  a 
physical  act.  From  this  it  passed  to  an  analo- 
gous mental  act,  which  designates  the  first  effort 
of  the  Understanding  toward  identifying  the 
thing  with  itself.  Apprehension  is  not  a  per- 
ception merely,  though  we  may  endeavor  to 
apprehend  a  percept.  It  is  the  primal  notion  of 
the  thing,  the  first  penetration  of  the  object  by 
the  Ego,  seeking  to  unify  the  same  with  itself. 
The  act  is  here  immediate,  unconscious,  spon- 
taneous, being  more  a  feeling  of  identity  than  a 


THE   UNDEBSTANDINQ.  443 

knowing  thereof;  the  Ego  herein  feels  itself 
reaching  beyond  itself  as  mere  subject,  seiz- 
ing instinctively  the  object  as  its  own  and 
identifying  the  same  with  itself.  Such  is  the 
prelude  to  the  full  work  of  the  Understanding 
which  is  to  follow.  Yet  this  prelude  has  its 
process  also,  being  itself  a  manifestation  of  the 
Ego. 

I.  The  immediate  seizure  of  the  object  as 
such  is  the  starting-point.  If  you  wish  to 
understand  this  window,  you  must  first  go  out 
to  it  and  seize  it  directly,  without  stopping  and 
without  reflection.  Whatever  the  object  be, 
percept,  image,  concept,  it  has  to  be  seized  by 
the  Ego  immediately ,  taken  possession  of  exter- 
nally by  a  simple  fiat  of  the  mind  —  the  primor- 
dial act  of  the  mental  conquest  of  the  world. 

II.  This  immediate  appropriation  of  the  thing 
is  followed  by  an  act  of  separation.  You  have 
seized  the  window  as  an  external  object,  let  us 
say;  now  comes  an  inner  identification  of  it, 
which  involves  its  division  into  what  is  and 
what  was.  You  recollect  that  you  have  seen 
a  window  before,  or  something  like  it;  in  order 
to  identify  this  with  that,  you  have  to  have  the 
two  before  you.  Such  is  now  the  dualism  or 
separative  act  involved  in  all  Apprehension, 
even  the  simplest. 

III.  The  identification  and  the  ordering  of  the 
appropriated  thing  with  the  content  of  the  Ego. 


444       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

That  is,  the  apperceptive  act  of  the  Ego  now 
enters  and  co-ordinates  the  object,  whereby  the 
latter  is  truly  unified  with  and  possessed  by  the 
Ego ;  present  is  united  with  the  past,  and  the 
object  as  a  simple  whole  is  taken  up  by 
the  Ego. 

Such,  then,  is  Apprehension;  the  Understand- 
ing in  its  process  of  Identity,  has  seized  the 
thing  or  object  as  a  single  unit,  undivided  within 
itself,  and  has  identified  (made  identical)  the 
same  with  the  Ego.  But  we  have  also  noted 
that,  in  order  to  seize  the  object  in  this  simplest, 
most  immediate  way,  we  have  had  to  identify  it 
with  something  else  not  itself,  namely  the  Ego 
or  some  content  thereof,  and  so  have  been  forced 
to  take  up  Difference  in  the  process  of  Appre- 
hension. 

But  now  a  deeper  phase  of  Difference  enters. 
The  Understanding  begins  to  put  its  own  distinc- 
tions into  the  object ;  having  found  out  in  the  pro- 
cess of  Apprehension  that  the  object  is  different 
from  itself  (the  Understanding),  and  has  been 
mastered  and  identified,  it  will  show  this  mastery 
over  Difference  by  imposing  the  same  upon  the 
object.  This  new  sphere  of  the  Understanding 
comes  up  next  for  exposition. 

Apprehension,  though  it  be  simple,  implicit, 
undeveloped,  without  real  distinction  in  itself, 
shows  the  character  of  the  Understanding  as  a 
phase   of   intellection.     The    individual  passing 


THE    UNDERSTANDING.  445 

through  the  world  of  sense,  has  not  only  to  see 
and  perceive,  but  to  a[)prehend ;  the  object 
insists  upon  being  apprehended,  and  the  Ego 
insists  upon  apprehending.  For  the  object  has 
just  this  identification  with  the  Ego  as  its  destiny 
or  end;  and,  on  the  contrary,  the  Ego  must 
transcend  its  limit,  and  be  one  with  the  object, 
wherein  lies  just  its  true  Self. 

A  quick  Apprehension  (which  is  incipient  or 
immediate  Classification)  is  always  an  important 
power,  in  certain  situations  it  is  all-important. 
To  seize  the  fact  at  once  in  its  essence,  and  to 
co-ordinate  it  on  the  spot,  is  the  instinctive 
identity  of  the  realm  of  the  Understanding;  its 
suddenness  makes  it  Apprehension.  Still  this 
has  also  its  limitation  ;  it  seeks  for  Distinction, 
and  demands  in  its  very  nature  to  be  mediated. 
Not  without  cause  has  Apprehension  come  to  be 
regarded  not  only  with  anxiety,  but  as  anxiety  ; 
a  lurking  fear  runs  through  its  meaning,  since  it 
has  the  uncertainty  of  impulse  and  lacks  media- 
tion with  the  rational  principle  of  the  Ego. 

II.  Distinction. 

This  is  the  second  stage  of  the  Understanding, 
which  has  already  evolved  itself  out  of  the  first, 
through  the  inner  movement  of  the  Ego,  the 
latter  being  inherently  the  divisive,  indeed  the 
self-divisive.     The  Understanding  still  identifies, 


446       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

but  it  has  discovered  that  it  must  distinguish  in 
order  to  identify,  even  in  the  simple  act  of 
Apprehension. 

The  Understanding,  having  found  Difference 
in  itself  when  it  apprehended  the  object,  and  also 
the  mastery  of  Difference  in  the  same  act,  pro- 
ceeds to  project  Difference  into  the  object,  that 
is,  it  puts  its  own  divisions  and  distinctions  into 
the  World  of  Things.  This  is  the  general  fact 
about  the  realm  of  Distinction,  which  we  are  now 
entering. 

Distinction  has,  therefore,  already  been  im- 
plicit or  involved  in  Apprehension.  The  act  of 
Identity  presupposes  the  object  as  distinct  from 
the  Ego,  is  in  itself  an  act  of  separation  ;  it  must 
distinguish  the  thing  before  identifying  it. 
Hence  the  unfolding  of  a  complete  act  of  Iden- 
tity calls  up  Distinction.  The  Understanding, 
having  to  identify  that  with  itself  which  is  other 
than  itself,  posits  this  otherness  in  its  own  move- 
ment ;  that  is,  it  posits  Distinction. 

Thus  in  the  realm  of  the  Understanding  rises 
division,  analysis,  separation,  dualism,  rises  just 
out  of  its  movement  toward  Identity.  It  divides 
up  the  object  in  a  thousand  ways  ;  having  once 
started,  its  divisive  tendency  seems  infinite.  In- 
deed the  Understanding  can  quite  lose  its  unify- 
ing power,  and  become  purely  analytic,  sepa- 
rative, critical.  The  present  age  is  not  a 
synthetic    one,    its    spirit    rests    largely    in    this 


THE    UNDEBSTANDING.  447 

divisive  stage  of  the  Understanding,  though  the 
very  purpose  of  dividing  the  object  is  to  identify 
it  more  completely.  The  mind  in  such  a  state 
is  divided  within  itself  and  against  itself,  it  has 
attained  absolute  unrest. 

Now  in  this  realm  of  Distinction,  the  counter 
movement  sets  in,  and  separation  begins  to 
separate  from  itself,  and  thus  to  cancel  itself. 
The  negative  result  cannot  stay  with  itself,  just 
because  it  is  negative  and  hence  self-undoing. 
In  Distinction  also  there  is  a  process  of  the 
Ego  whose  stages  we  shall  mark  and  designate 
as  Abstraction,  Discrimination,  and  Classifica- 
tion. 

I.  Abstraction  is  the  Ego  in  its  immediate  act 
of  separating  and  distinguishing.  This  power 
goes  back  to  sensation  even  ;  the  five  senses, 
each  with  its  own  bodily  organ,  requires  a  cor- 
poreal separation.  The  eye  cannot  give  the 
fragrance  of  a  flower,  nor  the  ear  its  color. 
Such  is  the  most  primitive  form  of  Abstrac- 
tion—  the  sensuous  —  and  also  the  most  imme- 
diate, since  the  Ego  acts  therein  without  volition 
and  consciousness.  But  it  also  acts  with  con- 
scious purpose  in  Abstraction,  dividing  the 
object  and  separating  some  property  from  its 
totality.  Every  man  may  subject  a  piece  of 
wood  to  his  own  Abstraction ;  the  carpenter,  the 
scientist,  ship-builder,  the  kindergardner,  the 
magician,  will  each  regard  a  tree  from  his  own 


448       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

point  of  view,  which  abstracts  some  quality  of 
the  object  and  puts  its  stress  upon  that. 

The  immediate,  separative  power  of  the  human 
mind  may,  therefore,  be  named  Abstraction,  be- 
ing that  activity  of  the  Ego  which  takes  away 
(abstracts)  some  property,  element,  or  part 
which  belongs  to  the  total  object.  The  Ego  has 
to  abstract  in  order  to  obtain  the  simplest  knowl- 
edge, the  Ego  itself  being  divided  within  itself  in 
order  to  know  itself.  It  must  also  divide  the 
object  in  order  to  know  the  same,  that  is,  to 
identify  it  with  itself.  Hence  the  Understand- 
ing specially  must  abstract  in  order  to  reach  its 
Identity. 

On  the  other  hand,  the  process  of  Abstraction 
is  seen  to  pre-suppose  a  total  object,  one  that  is 
identical  with  itself,  as  yet  undivided.  For  it  is 
Abstraction  which  first  makes  the  division. 
Hence  Apprehension,  which  is  the  seizing  of  the 
object  in  its  simplicity,  as  a  simple  whole,  goes 
before  Abstraction,  which  is  the  first  step  toward 
complexity.  Thus  the  Ego,  as  it  is  self-divided, 
must  divide  the  entire  objective  world  in  order 
to  overcome  the  same  and  reach  forth  to  a 
knowledge  thereof. 

Such  is  the  kernel  of  the  meaning  of  Abstrac- 
tion,  around  which  is  gathered  a  great  variety  of 
usage.  We  hear  of  abstract  thought,  which 
term  seems  to  designate  thought  as  distinct  from 
the  percept  and  the  image.     Then  again  we  hear 


THE    UNDEBSTANDING.  449 

of  abstractions  in  a  contemptuous  sense,  evidently 
as  distinct  from  the  realities  of  life,  and  from  the 
concrete  world.  It  must  be  confessed  that  there 
is  some  ground  for  the  discredit  into  which  Ab- 
straction and  its  culture  have  fallen.  Plainly  it 
cannot  give  the  whole  truth  of  the  object ;  it 
picks  up  some  phase  or  property,  more  or  less 
external,  and  deems  that  the  vital  matter.  And 
all  separation  is  really  negative,  negative  to  the 
entirety  of  the  object. 

It  is  manifest,  therefore,  that  Abstraction  can- 
not reach  the  completeness  of  Thought,  or  even 
of  the  Understanding.  It  cannot  rise  to  the  ge- 
netic movement  of  the  object,  which  is  that  which 
Thought  grasps ;  at  most  it  leads  to  an  external 
combination  of  properties  which  is  commonly 
called  Generalization,  and  which  will  be  con- 
sidered later  on.  Still,  Abstraction  has  its  place 
in  the  activity  of  the  Ego,  which  has  to  divide 
even  the  sensuous  object  before  the  senses  can 
perceive.  Abstraction  cracks  the  shell  of  ex- 
ternality by  its  separation,  and  opens  the  door 
to  knowledge. 

If  we  note  carefully  the  process  of  Abstraction, 
we  find  that  it  separates  the  one  property  or 
attribute  of  the  object,  holds  fast  to  that,  and 
disregards  the  rest  of  the  object;  it  takes  from, 
clings  to,  and  throws  away.  But  how  about  that 
which  is  thrown  away?  It  too  is  some  part, 
phase,  or  attribute  of  the  object ;  moreover,  it 

29 


450       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

is  also  separated  from  the  totality.  When  the 
Ego  passes  over  to  it,  and  holds  it  fast  too,  then 
it  is  as  much  a  thing  abstracted  as  the  first. 
Thus  Abstraction  has  come  to  an  end;  it  no 
longer  simply  takes  away  the  one,  but  also  takes 
up  the  other,  the  second  part  or  attribute,  which 
it  ranges  alongside  of  the  first.  The  distinctive 
act  of  Abstraction  has  thus  passed  over  into  a 
new  act,  which  is  a  twofold  or  duplicated  Ab- 
straction, yet  with  sides  related. 

II.  Discrimination  we  shall  call  this  new  act 
of  the  Ego.  It  is  still  Distinction,  but  deepened  ; 
there  are  now  two  properties  or  parts  which  are 
held  together,  yet  kept  asunder.  Each  side  of 
the  Distinction  has  equal  validity,  is  looked  at, 
and  even  judged  by  itself.  The  one  has  as  much 
attention  as  the  other;  they  are  carefully  dis- 
tinguished, and  therein  are  treated  just  alike. 
A  man  of  Discrimination  is,  first  of  all,  impar- 
tial, even  non-partisan,  keeping  both  sides  in  the 
balance  of  his  mind. 

Abstraction  is  one-sided,  partial ;  Discrimina- 
tion is  two-sided,  and  thence  becomes  many- 
sided.  From  this  window-pane  I  can  abstract 
one  property,  say  hardness,  and  leave  all  the 
rest  out.  But  then  the  rest  of  the  window-pane 
becomes  an  Abstraction;  it  too  is  separated 
from  the  hardness,  which  is  for  it  likewise  the 
rest  of  the  window-pane  ;  both  are  therein  alike. 
In   other    words,    Abstraction,  in    rejecting  the 


THE    UNDEBSTANDING.  451 

second  phase  or  element  of  the  object,  makes  the 
same  abstract  as  well  as  the  first,  calls  forth  just 
that  which  it  threw  away.  It  thus  contradicts 
itself  and  passes  into  the  higher  act  of  Discrim- 
ination. The  object  cannot  remain  one-sided 
(abstract)  without  contradicting  its  nature; 
just  as  little  can  the  Ego,  which  is  inherently 
self-dividing,  and  keeps  both  sides,  subject  and 
object,  in  every  act  of  consciousness. 

Discrimination  is  not  confined  to  the  twofold, 
though  that  is  its  basis  ;  it  just  as  well  embraces 
the  manifold.  The  window-pane  has  not  only 
hardness,  but  also  transparency,  brittleness, 
figure,  etc.  All  these  properties  being  ab- 
stracted, are  held  by  the  Ego  in  act  of  Discrim- 
ination. They  are  so  many  units,  separated, 
mutually  externalized  in  the  mind ;  thus  the 
single  object  has  reached  a  vast  multiplicity 
through  the  distinctions  of  the  Understanding. 

Still  all  these  diverse  properties  of  the  object 
are  held  together  in  Discrimination,  which  is  thus 
a  bond  uniting  the  twofold  or  the  manifold.  It 
is  an  element  or  principle  which  combines  the 
two  distinct  things,  and  which  is  the  common 
ground  of  ajjreement.  But  thus  Discrimination, 
whose  function  was  to  hold  asunder  the  parts  and 
attributes  given  by  Abstraction,  is  doing  the  very 
opposite;  it  is  not  only  holding  them  asunder 
(which  is  also  the  holding  them  together),  but 
also  it  has  shown  itself  the  ground  of  their  agree- 


452       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

ment,  their  point  of  union.     The  Ego  recognizes 
the  new  stage  of  the  process  and  gives  it  a  name. 

III.  This  is  Comparison.  In  the  ordinary  sense 
of  the  words,  we  discriminate  objects  and  then  we 
compare  them  ;  we  bring  them  together  by  like- 
ness or  unlikeness.  Of  two  windows,  we  abstract 
a  property  from  each,  say  form  ;  then  we  hold 
the  two  in  separation,  we  discriminate  their 
forms  ;  then  we  put  them  together  by  the  com- 
mon property,  we  compare.  Some  property 
thus  is  made  the  uniting  third  between  the  two, 
or  medium  of  Comparison,  which  is  the  mediat- 
ing of  the  distinct  objects.  The  stress  is  now 
laid  upon  that  which  unites,  and  not  upon  that 
which  separates. 

In  the  act  of  Comparison,  the  Ego  is  return- 
ing to  Identity.  It  still  keeps  the  distinction 
between  object  or  objects,  but  it  places  alongside 
the  same  their  oneness,  or  their  agreement.  It 
cannot  rest  in  Discrimination,  but  proceeds  to 
combine  what  it  has  discriminated.  In  a  multi- 
plicity of  objects  it  notes  the  common  element, 
since  the  Ego  itself  is  just  this  common  element 
in  all  separation.  It  repeats  itself  in  observing 
the  same  attribute  in  different  things  ;  this  repeti- 
tion is  its  assertion  of  self-identity. 

As  before  remarked.  Comparison  has  become 
an  important  category  in  the  science  of  to-day, 
but  it  is  often  very  superficially  applied.  Hence 
arises  the  question  concerning  the  basis  of  Com- 


THE   UNDEBSTANDINQ.  453 

parison.  What  attribute  is  to  be  taken  as  the 
medium  of  comparing  languages,  for  instance? 
Similarity  in  the  external  form  of  the  words  will 
not  do ;  two  languages  may  have  certain  forms 
of  speech  quite  alike,  yet  be  of  wholly  different 
origin  and  character.  So  the  essential  medium 
of  Comparison  must  be  found  before  a  truly 
comparative  science  is  possible  ;  the  agreement 
must  not  be  superficial  and  accidental  but  inherent 
and  necessary. 

Herein  it  is  plain  that  the  point  which  unites, 
the  mediating  principle  of  Comparison  {tertium 
comparaiionis)  has  itself  become  divided,  though 
its  purpose  was  to  be  the  unit  in  which  all  was 
to  be  unified.  Distinction  has  entered  just  this 
identity  upon  which  Comparison  was  founded, 
and  the  latter  now,  instead  of  uniting,  will  drive 
asunder  the  manifold  phenomena  which  are  to 
be  compared.  Thus  it  is  manifest  that  Compar- 
ison has  changed,  is  divided  within  itself.  The 
new  demand  is  that  the  mediating  principle  be 
internal,  that  the  agreement  between  the  objects 
compared  be  essential.  Herewith  however  we 
pass  into  another  domain. 

Distinction,  which  began  with  making  Ab- 
stractions from  the  total  object,  then  holding 
them  together  and  asunder  in  Discrimination, 
then  uniting  them  in  a  medium  through  Com- 
parison, has  run  its  course,  and  reached  that 
which  is  internal  and  essential  as  the  ground  of 


454       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

unity  into  which  it  (Distinction)  passes.  The 
Understanding  again  asserts  its  underlying  prin- 
ciple of  Identity.  Of  course  there  will  still  arise 
Distinctions,  but  they  will  be  essential  Distinc- 
tions ;  that  is,  they  will  be  grounded  and  unified 
in  the  one  fact  of  essentiality. 


III.  Classification. 

Herewith  the  Understanding  has  reached  its 
third  and  highest  stage,  which  we  shall  call 
Classification,  inasmuch  as  all  Distinction  is  sub- 
ordinated to  a  higher  unity  called  the  Class. 

That  is.  Distinction  still  exists,  but  is  subor- 
dinated to  the  principle  of  Identity.  Classifica- 
tion is  not  the  immediate  seizing  of  the  object 
and  identifying  it  with  the  Ego,  which  act  vve  saw 
in  Apprehension;  this  is  rather  the  comprehen- 
sion of  the  object  mediated  through  the  process 
of  Distinction.  Classification,  therefore,  is  the 
union  of  the  two  preceding  stages  of  the  Under- 
standing, and  it  arises  directly  out  of  Discrimi- 
nation and  Comparison,  passing  from  the  equality 
of  the  various  attributes  to  their  subordination. 
That  is,  Distinction,  hitherto  paramount,  must 
now  come  under  unity  or  the  Class. 

Classification  is  a  most  important  fact  in  the 
development  of  the  mind.  Without  it  we  would 
be  overwhelmed  by  the  multiplicity  of  the  world ; 


THE    UNDEBSTANDING.  455 

its  infinite  division  and  subdivision  would  have 
no  counteraction,  and  would  cut  up  the  Ego  into 
microscopic  particles.  Man  begins  to  master  the 
diversity  of  nature  by  binding  it  up  into  classes, 
and  keeping  them,  when  so  bound  up,  ready  for 
use.  Thus  he  easily  handles  in  bulk  what  would 
otherwise  be  an  endless  task. 

In  classifying  objects  the  Understanding  is 
reaching  out  for  their  creative  principle,  for  that 
which  differentiates  them,  yet  restores  them  to 
unity  ;  the  striving  of  it  is  for  the  one  which  pro- 
duces the  manifold,  yet  remains  therein  itself. 
Classification  also  has  its  movement,  always  going 
more  and  more  toward  the  organic  out  of  the  ex- 
ternal. This  movement  begets  a  vast  number  of 
categories  which  mark  its  shadings;  we  shall 
select  three  sets  in  which  the  process  of  the  Ego 
reflects  itself. 

I.  There  is,  first,  that  which  we  shall  call  Gen- 
eralization, which  term  we  shall  confine  to  the  ex- 
ternal Classification  of  objects  by  some  mark  or 
property  which  is  seized  by  the  mind  imme- 
diately. In  all  languages  of  civilized  peoples  are 
such  classes  expressed  in  a  word,  as  a  forest, 
which  is  made  up  of  many  trees,  an  army,  which 
is  made  up  of  many  men,  etc.  Something  in 
common,  which  is  apparent  at  once,  causes  a 
number  of  particulars  to  be  grouped  together  and 
to  be  expressed  in  a  general  terra.  The  work  of 
the  mind  is   instantaneous,   immediate.     To  be 


456       P8YCH0L0GI  AND   THE  PSYCHOSIS. 

sure,  we  have  to  know  the  purpose  of  the  class 
before  we  can  classify  ;  the  Senate  is  a  collection 
of  men  united  in  a  certain  purpose  (say  law- 
making), which  I  have  to  understand  in  order  to 
form  the  class. 

In  like  manner  the  so-called  abstract  nouns 
are  formed.  We  observe  the  color  red  in  a 
number  of  objects,  in  the  flower,  insect,  coat, 
etc.  ;  then  we  form  the  abstract  term  redness, 
which  is  the  product  of  Generalization.  Through 
it  we  reach  beyond  the  sensuous  particulars  into 
the  supersensible  act  of  the  mind.  Thus  the 
Ego  proceeds  to  master  the  multiplicity  of  the 
external  world;  it  subjects  the  same  to  some 
attribute  which  the  objects,  or  a  group  of  them, 
have  in  common. 

The  important  part  which  Generalization  plays 
in  the  formation  of  language  is  manifest.  What 
is  separate  and  particular,  it  joins  together  into 
a  whole  of  some  sort ;  yet  in  order  to  seize  the 
separate  and  particular,  it  must  divide.  So  the 
double  character  of  the  Ego  manifests  itself  in 
Generalization,  it  differences  and  identifies,  shows 
analj'^sis  and  synthesis,  or  decomposition  and 
recomposition,  in  the  same  process.  Still  the 
purpose  is  to  bind  together  the  sheaf,  though  we 
have  to  collect  separately  the  straws.  Thus  the 
Ego,  thrown  into  the  world  of  multiplicity, 
begins  to  order  it  at  once,  by  seizing  the 
scattered  straws  (on  the  wheatfield  of  Time  aHd 


THE   UNDEBSTANDING.  457 

Space),  binds  them  into  sheaves,  puts  them  into 
a  shock,  then  into  a  stack. 

Philosophers  have  discussed  the  question  much 
whether  language  originates  in  proper  names 
(which  is  the  particular)  or  in  general  terms  or 
appellatives.  The  disputants  on  each  side  are 
about  equally  divided  in  number  and  authority 
(Hamilton's  Metaphysics,  p.  497).  Now  it  is 
easy  to  demonstrate  each  half  provided  the  other 
half  be  disregarded.  On  the  one  hand,  lan- 
guage does  move  with  the  Ego  from  the  special 
to  the  general,  from  the  percept  of  the  senses 
to  thought.  But  whence  the  special  or  particu- 
lar with  which  it  starts?  Evidently  it  is  obtained 
from  a  total  of  some  kind  by  division,  which  the 
Ego  makes.  So  the  question  as  to  the  origin  of 
language  is  quite  like  most  other  kinds  of  origin: 
the  starting-point  is  really  the  end  and  the  end 
is  the  starting-point.  A  discussion  of  the  Primum 
Coofnitura  will  turn  out  somewhat  as  that:  other 
famous  discussion  did  :  Which  was  first,  the  Eo:g 
or  the  Hen  ? 

What  is  amusing,  both  sides  use  the  same  fact 
to  illustrate  their  respective  theories  ;  they  take 
the  child  beginning  to  speak.  "  The  child  calls 
all  men  by  the  name  of  papa;  "  that  is,  it  passes 
from  the  particular  man,  its  father,  to  the  gen- 
eral man  (Locke  et  alii).  On  the  other  hand, 
it  must  have  the  general,  man,  first,  in  order  to 
apply    its    particular    man    papa    to    the    same 


458       PSYCHOLOGY  AND   TEE  PSYCHOSIS. 

(Leibnitz  et  alii).  A  third  way  Hamilton  thinks 
he  has  found,  stating  that  the  child  proceeds 
from  the  vague  to  the  definite  ;  but  this  is  really 
a  going  from  the  general  to  the  particular. 

Now  the  truth  is  that  the  child  is  a  total, 
though  undeveloped  Ego,  and  must  show  in  its 
mental  activity  the  total  process  of  the  Ego. 
The  child  unquestionably  particularizes,  it 
goes  from  the  total  to  its  parts,  from  the 
general  concept,  man,  to  a  particular  man. 
Equally  certain  is  it  that  the  child  genera- 
lizes, has  the  element  of  unity,  and  rises  from 
the  particular  man  to  the  general.  Both  are 
simply  phases  of  the  one  process  of  the  infantile 
Ego,  which  would  not  be  at  all  with  only  one  of 
its  sides.  Even  the  human  body  shows  a  similar 
doubleness  in  what  has  been  called  its  bi-lateral 
symmetry.  Suppose  we  divide  it  at  the  line  of 
junction  of  the  two  sides,  what  becomes  of  that 
process  which  is  called  life?  Such  is  also  the 
effect  of  dividing  the  Ego,  namely,  the  loss  of 
its  activity,  of  its  process,  which  is  not  division 
alone,  but  also  unification  ;  a  point  which  has 
its  siirnificance  in  education. 

We  have  now  classified  the  external  world  of 
sense  by  external  marks,  grouping  objects  into 
classes,  and  rising  into  abstract  terms  which 
reach  beyond  the  senses.  The  Ego  with  its 
distinctions  thus  appears  as  classifier  and  adjusts 
the  world  to   its  categories  ;  it  no  longer  takes 


THE   UNBEBSTANDING.  459 

some  external  sign,  but  seizes  the  essential 
element  in  objects  and  makes  that  the  ground  of 
Classification. 

II.  Hence  we  have  the  internal  and  essential 
as  opposed  to  the  external  and  accidental;  the 
distinction  between  Essence  and  Appearance  is 
now  to  enter  the  objective  world  and  classify  the 
same.  There  is  a  vast  quantity  of  terms  express- 
inor  the  manifold  shadings  of  activitv  in  this 
field;  we  shall  take  three  which  reflect  the 
movement  of  the  Ego  in  a  general  way  :  Cause, 
Force,  Law. 

lo  When  we  ask  for  the  cause  of  the  existent 
thing,  the  Ego  has  separated  it  into  its  present 
form  and  appearance,  and  those  which  it  once 
had.  The  wet  in  the  road  was  caused  by  the 
rain  last  night;  the  rain  is  the  source,  origin, 
cause.  Thus  the  whole  world  divides  itself  into 
Cause  and  Effect,  which,  however,  are  held 
together  by  the  Ego  —  the  Cause  being  the 
primal,  essential  element,  without  which  there 
would  be  no  Effect. 

Such  is  the  immediate  or  material  Cause,  the 
passing  of  one  form  of  existence  into  another 
externally.  Undoubtedly  it  is  a  great  advance 
for  the  sensuous  mind  to  inquire  of  the  present 
appearance,  Whence?  Felix  qui  potuit  causas 
cognoscere  rertitn.  The  spirit  refuses  to  rest  in 
the  moment  and  what  it  brings,  but  seeks  a  total 
even  of  the  senses ;  the  immediate  will  not  satisfy, 


460       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

it  must  be  mediated  somehow,  though  in  the 
most  superficial  way.  Hence  the  idea  of  causa- 
tion, which  separates  the  world  into  Cause  and 
Effect,  which  goes  on  deepening  till  it  reaches 
the  idea  of  self  cause  (causa  sui). 

The  Cause  is  the  primordial,  the  original; 
the  rain  causes  the  wet.  But  what  compels  it  to 
rain?  The  vapor  is  driven  together,  is  con- 
densed and  then  follows  the  precipitation.  The 
active  Cause  is  itself  caused  and  compelled  to  its 
Effect.  Thus  behind  or  into  the  Cause  enters 
the  notion  of  Force. 

2.  Force  is  the  moving  principle  in  Cause, 
which  thus  divides  into  the  moving  and  the 
moved.  Such  is  the  new  separation;  the  world 
we  found  separating  itself  into  Cause  and  Effect, 
but  Cause  we  find  separating  itself  into  Force 
and  its  Manifestation.  The  real  sejjarative  energy 
which  produces  the  phenomenal  world  we  now 
seem  to  have  reached. 

Force,  however,  having  manifested  itself, 
ceases,  its  realization  is  just  its  negation.  The 
energies  of  nature  which  produce  the  thunder 
shower,  vent  themselves,  and  are  gone;  their 
appearance  is  their  evanishmcnt.  But  what  is 
this  evanishmcnt?  Force  no  lono-er  manifests 
itself,  it  has  returned  to  identity  with  itself, 
which  is  its  passivity  or  potentiality;  when  it 
differences  itself,  and  becomes  other,  then  it 
manifests  itself,  is  active.      But  this  identity  has 


THE   UNDEB STANDING.  461 

within  it  mediation,  being  no  longer  immediate; 
it  has  been  mediated  by  Manifestation,  and  is  no 
lonser  itself,  bavins:  canceled  within  itself  the 
difference. 

The  identity  into  which  all  manifestation, 
difference,  multiplicity  is  canceled,  yet  which 
has  the  same  as  its  content,  is  now  the  result. 

3.  This  is  Law,  which  is  the  permanent,  that 
which  is  like  to  itself,  but  which  contains  all  the 
multiplicity  of  the  world  of  appearance.  Law  is 
the  Identity  which  has  its  own  Difference  within 
itself,  which  manifests  itself  in  all  Manifestation. 
Force,  in  manifesting  itself,  passes  into  its  other 
and  vanishes;  Law,  in  manifesting  itself,  mani- 
fests its  other  as  itself  and  endures  just  in  Mani- 
festation, endures  through  all  the  change  of 
appearances. 

Law  has  within  itself  the  world  of  multiplicity, 
difference,  manifestation,  as  ideal,  not  posited, 
not  real ;  when  we  speak  of  the  laws  of  nature, 
we  mean  that  which  is  permanent  in  the  fleeting 
phenomena,  the  necessary  inner  unity  which  is  in 
all  appearance.  Difference  is  in  the  Law,  hence 
this  is  the  Law  of  (or  over)  the  Difference,  which 
Law  is  Identity.  Law  of  attraction  expresses, 
first,  the  identity  of  all  bodies,  their  oneness;  yet 
this  oneness  manifests  itself  through  Difference, 
which  it  has  canceled.  The  statutory  Law  has 
Difference  within  it,  the  command  and  the  punish- 
ment for  violation.     That  is,  the  nciiation  of  the 


4^G2       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

Identity  is  met  by  a  negation.  Thus  it  has  (1) 
the  command,  which  is  Identity  enforcing  obedi- 
ence and  conformity ;  it  has  (2)  the  difference  or 
the  negative,  which  is  the  viohition  ;  it  has  (3) 
the  penalty,  which  is  the  negation  of  the  negative. 
Still  further,  the  conception  of  a  world-justice  is 
the  complete  conception  of  the  rule  of  Law. 
The  good  is  immediate  identity  with  Justice,  or 
the  Divine  Order;  but  if  the  deed  be  negative, 
it  is  to  be  brought  home  to  the  doer  by  Justice, 
which  thus  cancels  the  negative  act,  and  returns 
to  identity. 

Law,  therefore,  has  simple  Identity,  then  has 
Difference,  then  Difference  canceled.  So  it  com- 
pletes its  cycle;  it  rests  not  in  multiplicity,  not 
in  change,  but  cancels  the  same  and  is  the  fixed 
and  unchano-ino;  amid  change. 

The  limitation  of  Law  is  that  it  has  no  perfect 
return  to  Identity  with  self.  It  negates  Differ- 
ence which  is  opposed  to  Identity,  negates  the 
multiplicity  of  appearance  which  is  opposed  to 
Unity,  but  it  remains  negative  in  its  negation,  it 
does  not  become  positive,  and  posit  Identity  as 
such  with  its  Difference.  So  it  is  that  Justice 
punishes  the  criminal  act  of  the  man,  undoes  his 
deed,  without  touching  his  Ego,  his  self-identity 
from  which  the  deed  springs.  The  law  of  at- 
traction never  brings  about  a  complete  unity  of 
bodies,  they  never  reach  the  center;  else  indeed 
matter  would  be  self-centered,  having  the  com- 


THE   UNDERSTANDING.  463 

plete  self-return  —  Ego.  The  Law  of  Change 
is  the  Identity  which  cancels  Change,  yet  leaves 
it  Chano-e  still ;  the  unchanginir  element  (Law  or 
Identity)  in  Change  is  just  Change.  So  Law, 
having  transcended  the  External  of  Appearance 
and  made  itself  the  Internal,  the  Unchanging, 
drops  back  into  the  External  in  its  negative  ac- 
tion. After  all,  Punishment  in  Law  is  external, 
it  strikes  from  the  outside  what  is  outside,  some- 
thing deeper  must  reach  the  real  Individual.  The 
Identity  of  Law  must  become  positive,  must 
posit  the  Appearance,  and  not  negate  it;  Iden- 
tity must  differentiate  itself  and  remain  with 
itself  in  its  Difference.  Thus  we  get  beyond 
Law  into  a  hio;her  Law,  which  reaches  Difference 
from  within. 

In  fact,  the  distinction  between  Internal  and 
External  has  run  its  course;  the  External  has 
forced  itself  into  Law  and  shown  its  own  neces- 
sity, its  own  essential  nature.  That  which  was 
outside  and  contingent  has  gone  inside,  or  rather 
the  inside  has  become  outside  just  as  well;  the 
realm  of  manifestation,  of  difference,  of  multi- 
plicity, has  shown  itself  to  be  essential  also,  it  is 
not  to  be  put  down  even  by  Law,  by  the  abso- 
lute power  of  Identity. 

Accordingly  Classification  enters  a  new  stage. 
It  first  took  some  external  sensuous  property  and 
subordinated  multiplicity  to  that ;  then  it  seized 
some  form  of   the  Internal  and  reduced  all  ex- 


464       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

ternality  and  difference  to  that  inner  oneness 
and  Identity  which  swallows  up  the  individual 
object  —  Cause,  Force,  Law.  But  Law  has  pro- 
duced mere  external  conformity,  and  it,  the 
Internal,  quite  loses  the  Internal  ;  its  Classifica- 
tion (subsumption  of  the  particular  object)  is 
from  the  outside  at  last,  being  external  to  the 
thing  subsumed.  Now  the  world  of  particularity 
or  difference  asserts  its  risfht  to  be  subordinated 
from  within  ;  it  must  be  classified  according  to 
its  nature  ;  Difference  is  not  now  a  mere  appear- 
ance, the  shadowy  reflection  of  the  inner  essence, 
but  is  itself  essential  too.  Identity  has  reached 
the  point  of  classifying  its  differences. 

III.  This  kind  of  Classification  may  be  called 
the  organic;  it  organizes  the  particular  object 
through  the  latter' s  structural  totality.  The 
animal  has  sensation  and  locomotion,  this  is  the 
fundamental  fact  of  its  organism,  which  gives 
the  class  animal.  Thus  all  objects  which  have 
sensation  are  unified,  show  Identity  in  their 
structure  ;  sensation  is  the  Identity  of  the  animal 
body,  its  unity.  Stili  this  Identit}'^  is  differenced, 
divided,  is  at  every  point  of  the  organism, 
which,  though  separated,  asserts  its  unity  by 
sensation.  The  body  afiirms  Identity  against  the 
other  or  the  external  object  at  every  point. 

The  animal  organism  having  declared  its  unity 
by  sensation  now  differentiates  itself  into  two 
o-reat  Classes  —  Vertebrates  and  Invertebrates,  in 


TEE    UNDERSTANDING.  465 

which  the  Spinal  Column,  or  just  that  central 
unification  of  the  organism  through  sensation 
divides  itself.  Thus  it  will  be  seen  that  the 
Identity  which  makes  the  one  Class,  divides 
within  itself  and  forms  two  sub-Classes,  each  of 
which  manifests  the  unity  of  the  Class,  though  in 
different  ways.  Thus  the  organism  divides, 
while  still  maintaining  its  oneness  in  sensation. 
Still  further  the  Vertebrates  classify  themselves 
by  dividing  their  unity  according  to  its  varied 
manifestations. 

We  have  now  reached  a  point  at  which  the 
Identity  divides  itself  and  yet  maintains  itself  in 
the  division ;  the  unity  manifests  itself  by  multi- 
plicity, but  this  multiplicity  constitutes  the 
unity.  The  structural  Idea  differentiates  itself, 
yet  in  all  the  differences  and  particulars,  the 
structural  Idea  is  what  makes  the  class,  is  what 
gives  the  basis  of  Classification.  The  Orni- 
thorhynchus  is  said  to  have  the  beak  of  a  duck, 
but  the  body  of  an  otter ;  its  organic  totality 
must  classify  it,  not  the  beak. 

Very  important  is  the  Structural  Idea  as  the 
basis  of  Classification  in  literature.  A  great 
poem  is  an  organic  totality,  which  must  first  be 
seized  in  its  fundamental  fact  or  thought,  in  the 
point  where  it  is  one  and  identical  with  itself ; 
then  it  must  be  seen  differentiating  itself  into 
its  parts,  which  are  organic  members;  that  is, 
each  member  must  show  itself  as  a  member  of 

30 


466       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

the  whole,  having  the  unity  in  itself,  though  it 
be  but  a  part.  The  identity  of  the  work  of  art 
passes  over  into  its  own  distinctions,  which  con- 
stitute the  one  vital  organic  Whole. 

Thus  Classification  has  become  Organization; 
the  One,  the  Idea,  separates  itself  within  itself, 
creates  its  own  multiplicity,  forms  itself  into 
Classes  which  are  just  itself.  Classification  can- 
not be  said  to  subordinate  now  ;  multiplicity,  the 
objective  world,  is  not  put  into  Classes  from  the 
outside  or  from  the  inside  by  the  Understanding  ; 
it  classifies  itself,  that  is,  organizes  itself.  The 
process  of  unification  is  carried  up  to  the  genus 
which  unfolds  the  species  and  the  individual  out 
of  itself. 

With  the  Generic  as  the  self-unfolding  out  of 
the  One  or  self-identical,  we  pass  beyond  the 
sphere  of  the  Understanding  proper,  whose 
category  we  declared  to  be  Identity.  In  the  last 
stage  of  Classification,  the  Understanding 
organized  the  Difference  into  the  Genus ;  it 
recognized  the  members  as  organic,  did  not  cancel 
them  into  mere  uniformity,  but  into  the  Genus. 
But  the  Genus  must  generate,  must  create  Dif- 
ference, and  this  is  no  longer  the  Distinctions  of 
the  Understanding,  which  it  finds  in  the  world 
and  reduces  to  unity,  but  the  creation  of  the 
Genus,  its  self-diremption  into  its  own  species 
and  individuals.  Such  an  act,  however,  lies  be 
yond    the    Understanding,  which    can    at   most 


THE   UNDEB STANDING.  467 

classify  into  a  Genus,  but  cannot  proceed  gener- 
ically. 

Historical.  The  philosophy  of  the  English 
mind  for  quite  three  hundred  years  has  been 
chiefly  a  philosophy  of  the  Understanding  in 
contradistinction  to  a  philosophy  of  Reason  or 
of  the  Idea.  Bacon,  Hobbcs,  Locke,  down  to 
Mill  and  Spencer,  all  the  great  names  of  English 
Thought,  belono;  to  the  kingdom  of  the  Under- 
standing.  To  the  same  belongs  essentially  the 
Scotch  school  also,  yet  with  an  intermingling 
here  and  there  of  more  ideal  elements,  and  with 
a  deeper  religious  instinct,  which  calls  a  halt  to 
the  negative,  skeptical  side  of  the  Understanding. 
The  English  mind  deals  with  the  practical,  de- 
mands utility,  must  see  the  immediate  use  of  the 
principle  as  an  organon  of  some  sort  to  meet  the 
present  need,  which  is  indeed  pressing. 

In  other  words,  the  Understanding  is  the 
handmaid  of  the  Will  by  its  very  nature,  and  so 
appeals  to  the  very  essence  of  English  character. 
If  Thought  ever  reaches  the  point  at  which  it 
seeks  to  justify  itself  to  itself,  the  Englishman 
will  ask.  What's  the  use?  I  can't  make  a  steam- 
ship with  it,  or  rule  India  by  such  means  ;  cui 
bono?  He  must  have  a  thought  which  serves  his 
Will,  serves  it  directly  and  in  a  hurry  ;  such  is 
his  life  and  his  inmost  consciousness;  the  English 
are  the  great  will-people  of  this  earth.  Still 
the  function  of  philosophy  is  ultimately  to  make 


468       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

Thought  transparent  to  itself,  to  grasp  itself  as 
its  own  end  and  not  as  the  mere  instrument  of 
the  Will. 

Yet  the  Understanding  in  recent  times  has 
pushed  itself  forward  to  the  point  at  which  it 
begins  to  see  its  own  limits.  Even  in  Nature  it 
is  found  that  abstraction,  comparison,  experi- 
ment, classification,  look  to  something  upon 
which  they  all  depend,  and  of  which  they  are  a 
more  or  less  faint  reflection.  There  is  at  present 
a  class  of  English  writers,  who,  starting  from 
the  Understanding,  take  delight  in  driving  it  into 
a  corner  and  breaking  it  upon  its  own  bounds. 
From  this  and  other  indications,  the  hope  rises 
that  the  English  mind,  just  through  the  prac- 
tical Understanding,  may  yet  ascend  into  the 
realm  of  the  speculative  Reason  and  create  a  true 
philosophy. 

In  American  Thought  there  is  essentially  the 
same  substrate  ;  its  philosophers  so-called  have 
been  British  mainly,  manifesting  for  the  most 
part  a  transplanted  British  mind,  being  men  of 
the  Understanding  in  so  far  as  they  have  philoso- 
phised (which  is  not  much).  But  a  new  thread 
or  many  threads  are  at  present  being  woven  into 
the  American  philosophic  fabric,  chiefly  from 
Germany,  whereof  we  cannot  hero  give  any 
reckoning. 

The  grand  Anglo-Saxon  interrogation  is, 
What's   the  use?     The  conception    of    self-end 


THE    UNDEB STANDING.  469 

is  indeed  hard  for  us,  quite  alien,  yet  it  is  ever- 
present  to  tlie  philosopher  in  all  his  wanderings 
through  the  two  worlds,  finite  and  infinite.  He 
must,  of  course,  duly  value  the  Understanding, 
not  despising  it  and  its  work  by  any  means,  but 
he  must  transcend  its  limits  and  behold  it  passing 
into  a  new  sphere. 


SECTION  SECOND.  —  B  ATI  OC  IN  ATI  ON. 

The  first  thing  which  the  Esfo  finds  in  Eatio- 
cination  is  the  object  differentiating  itself  from 
within,  unfolding  itself  into  its  species  and 
individuals.  Thus  the  Ego  conceives  the  Genus, 
which  is  itself  the  act  of  Conception ;  the  creative 
process  of  the  Ego  grasps  the  creative  process 
of  the  object,  finds  the  same  to  be  its  own,  finds 
itself  to  be  the  generic  principle  of  the  object. 

Accordingly,  the  Ego  moves  forth  to  develop 
out  of  itself  the  Form  of  all  Objectivity,  which 
will  take  many  particular  Forms  (these  we  shall 
hereafter  see  as  Judgments).  It  will  proceed  to 
create  a  world  of  Form.s,  into  which  it  puts  the 
objective  world  (by  an  act  of  Judgment).  The 
Ego  will  ratiocinate  the  entire  realm  of  exter- 
nality,  will  translate  the  same  into  its  own 
Forms,  which,  however,  it  has  evolved  out  of  its 
Conception  of  the  object  as  generic. 
(470) 


liA  TIO  CINA  TION.  471 

Thus  the  Ego  judges  in  Ratiocination,  it  sub- 
sumes the  object  under  itself  (the  Ego),  under 
its  own  Forms,  whereby  the  objective  world 
falls  into  a  vast  multiplicity  of  Judgments  which 
must  not  only  be  organized  into  classes,  but 
mediated  one  with  the  other.  The  mediating 
Judgment  thus  arises  and  produces  the  Syllogism. 

We  may  here  state  in  advance  that  we  use  the 
word  Ratiocination  for  expressing  the  general 
process  in  which  Conception,  Judgment  and  Rea- 
sonins:  are  the  three  stages.  These  three  terms 
are  familiar  from  books  on  Logic,  but  they  arc 
seldom,  if  ever,  treated  as  one  movement  of  the 
Ego,  which  manifests  the  Psychosis,  and  therein 
unites  them  not  only  with  one  another  but  also 
with  the  total  process  of  Psychology. 

The  word  genus  is  connected  with  generate^ 
genesis t  generation,  and  goes  back  to  an  old 
Aryan  root  which  means  to  create.  Its  nearest 
equivalent  in  Latin  is  gens,  which,  in  the  Roman 
social  order,  was  conceived  as  the  primal  cre- 
ative unit,  out  of  which  families  arose  and  then 
individuals.  Every  Roman  had  three  names; 
that  of  his  gens  (or  genus)  was  the  central  one, 
that  of  his  family  (species)  was  at  the  end,  while 
his  individual  designation  came  first.  Caius 
Julius  Ceesar  was  of  the  Julian  gens,  the  name  of 
his  family  was  Ca3sar,  his  personal  name  was 
Caius.  Thus  every  Roman  individual  showed  in 
his  three  names  the  triple  process  of  Conception : 


472       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

the  genus  (gens)  differentiates  itself  into  species 
(here  families)  which  bring  forth  the  individual. 
The  Roman  Esro,  the  great  form-maker  and  law- 
giver,  formulates  its  own  process  in  naming 
itself. 

The  Understanding,  having  unfolded  into 
Classification,  has  reached  the  Genus  as  the 
most  concrete  identity  of  the  object  with  itself. 
But  the  Genus,  when  reached,  at  once  differen- 
tiates itself  and  becomes  species  and  individuals, 
which  are  now  posited  by  the  generic  process 
from  within.  Thus  begins  this  new  sphere,  that 
of  Ratiocination,  which  has  in  it  the  Difference, 
yet  as  posited  by  the  Genus,  which  is  in  itself 
the  side  of  the  Unity  or  Identity.  The  Differ- 
ence in  the  sphere  of  Ratiocination,  therefore, 
must  always  show  whence  it  came,  must  show 
what  posited  it,  namely  the  Genus.  Yet,  on  the 
other  hand,  the  Difference  insists  upon  being  dif- 
ferent and  not  identical,  it  is  going  to  have  its 
own  career,  its  own  process;  its  essence  is  to 
differentiate,  not  to  unify. 

If  the  Understanding  be  the  process  of  Iden- 
tity, Ratiocination  is  the  process  of  Difference. 
The  Eofo  in  the  first  case  identifies  with  itself  the 
object  or  some  separate  phase  of  the  object ;  the 
Ego  in  the  second  case  differentiates  the  object, 
posits  its  inner  Difference  and  puts  the  chief 
stress  thereon.  I  say  I  understand  the  word, 
that  is,  I  identify  its  meaning  with  myself   in 


RATIOCINATION.  473 

my  knowledge;  I  unconsciously  separate  its 
meaning  fiora  its  form,  and  disregard  the  latter. 
Yet  the  word  has  just  the  differentiation  into 
meaning  and  form  ;  Ratiocination  takes  it  up 
and  unfolds  it;  when  I  seek  the  rationale  of  an 
object,  here  of  the  word,  I  wish  to  see  it  develop 
generically  into  its  Difference,  into  form  and 
meaning. 

The  Understanding  also,  as  we  have  already 
noted,  separates  and  discriminates,  but  not  gen- 
erically; it  makes  more  or  less  superficial  dis- 
tinctions in  the  object,  taking  what  it  wants  and 
disreofardino;  the  rest;  it  differences  from  the  out- 
side  and  not  from  the  inside,  the  Genus  being 
self-differencing. 

Accordingly  in  Ratiocination  the  Difference 
has  become  explicit,  inherent  in  the  object, 
while  in  the  Understanding  it  was  implicit, 
brought  to  the  object  from  the  outside.  The 
process  of  Thought  as  ratiocinative  is  uttered 
(outered),  externalized,  expressed  into  Form, 
which  is,  however,  the  Form  of  the  inner  generic 
activity.  Ratiocination  is  Thought  formalized; 
the  latter  now  creates  its  Forms,  which  are 
indeed  different  from  it  and  opposite,  yet  are 
made  into  a  mirror  for  reffecting  back  to  it  its 
own  process. 

Herein,  of  course,  we  trace  the  work  of  the 
Ego,  which  always  has  in  itself  separation  and 
difference.     The  knowing  Ego  must  separate  its 


474       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

knowledge  from  itself  in  order  to  know,  and  to 
find  its  divisions.  Such  is  the  emphatic  point 
now,  but  in  Ratiocination  the  Ego  will  manifest 
its  unity  also,  it  will  hold  its  divisions  together 
within  itself.  We  shall  have,  therefore,  a  move- 
ment of  differentiation,  and  yet  a  sub-movement 
of  unification.  The  Ego  will  show  itself  as  One 
in  its  deepest  distinctions.  So  all  forms  of  Ratio- 
cination have  the  Copula,  implied  or  expressed, 
which  is  the  binding  mean  of  the  differences. 

Ratiocination  has  also  its  process,  being  the 
activity  of  the  Ego  in  uttering  itself  in  its  own 
forms.  This  process  will  unfold  from  its  germ 
in  Conception  to  its  complete  reality  in  Reason- 
ing. Therein  we  behold  what  is  ordinarily  called 
Loo-ic,  or  the  logical  movement  of  Thought  in  its 
formal,  separative  aspect.  The  Ego  will  now 
differentiate  its  own  logical  Forms,  which  thus 
become  its  content  also  in  the  ratiocinative 
l^rocess. 

Starting  from  the  Genus,  or  the  unity  reached 
by  the  Understanding,  we  shall  see  it  unfold  into 
the  triple  process  of  Ratiocination,  which  from 
this  point  of  view  is  the  movement  of  Difference. 

I.  Conception  —  the  Difference  implicit,  inter- 
nal, yet  showing  the  process  within  itself. 

II.  Judgment  —  the  Difference  explicit,  exter- 
nalized, showing  itself  as  twofold,  externally 
united  by  the  Copula. 

III.  Reasoning —  the  Difference  is  now  medi- 


BA  TIO  CINA  TION.  475 

ated,  through  the  Middle  Term,  which,  however, 
is  itself  external,  and  thereby  shows  the  process 
as  threefold.  Thus  the  ratiocinative  process  has 
revealed  the  mediation  of  the  Ego,  but  still  as 
formal  and  external. 

By  scanning  the  above  process,  we  observe 
that  Ratiocination  is  the  evolution  of  the  Middle 
Term  for  mediating  the  extremes  (Difference)  of 
the  Ego.  Judgment  is  the  Difference  of  the  Ego 
posited;  Reasoning  is  the  attempt  to  harmonize 
the  two  sides  by  finding  the  reconciling  term. 
This  unfolding  of  the  Copula  or  binding-word 
reveals  itself  in  three  corresponding  stages.  (1) 
In  Conception  the  Copula  is  unexpressed,  yet 
present  in  the  immediate  act  of  the  Ego  which 
unites  in  itself  its  three  terms.  (2)  In  Judg- 
ment the  Copula  is  expressed,  explicit,  and  binds 
together  the  Individual  and  the  Generic,  or  the 
Subject  and  the  Predicate,  yet  this  bond  is  ex- 
ternal also,  as  it  is  simply  that  of  being,  for 
example,  John  is  a  man.  (3)  In  Reasoning  the 
Copula  is  developed  into  the  Middle  Terra,  which 
renders  the  Syllogism  possible. 

As  we  are  now  in  the  realm  of  division,  we 
may  as  well  make  a  further  distinction.  It  has 
been  already  set  forth  that  Ratiocination  unfolds 
the  process  of  the  Ego  externalizing  itself  into 
its  own  Forms  ;  thus  there  are  present  the  two 
sides  in  every  stage  ;  the  inner  activity  or  pro- 
cess of   the    Ego    and    the  corresponding  outer 


476       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

Form  or  Product.  Herein  again  the  Difference 
shows  itself  as  essential.  Note,  therefore,  the 
distinction  as  well  as  the  connection  between  (1) 
Conception  and  Concept,  (2)  Judgment  and 
Proposition,  (3)  Reasoning  and  Syllogism. 
Logic  as  the  Science  of  the  external  Forms  of 
Thought  puts  its  stress  upon  the  latter  series  — 
Concept,  Proposition,  Syllogism.  But  Psychol- 
ogy, whose  essence  is  the  movement  of  the  Ego, 
puts  or  should  put  its  stress  upon  the  former 
series  —  Conception,  Judgment,  Reasoning.  Still 
the  two  sides  must  be  united  by  the  Copula 
which  also  has  its  stages  of  unfolding  in 
Ratiocination. 

Thus  in  each  of  the  three  stages  of  the  ratiocin- 
ative  process  we  behold  a  triple  division,  which  we 
may  call  in  general,  the  inner  activity  or  Mean- 
ing, the  outer  Form,  and  the  Copula.  All  three 
are  in  implicit  unity,  yet  are  unfolding  into  sep- 
aration, in  Conception;  all  three  are  explicitly 
separated  in  Judgment,  yet  joined  immediately 
by  the  Copula  ;  all  three  are  fully  separated  yet 
joined  mediately  by  the  Middle  Term  in  Reason- 
ing. In  the  movement  of  each  as  well  as  in  the 
movement  of  all  we  are  to  see  the  Psychosis, 
which  therein  begins  to  find  its  own  complete 
formula,  and  which  has  insisted  from  the  besfin- 
ning  that  each  single  act  of  the  Ego  reveals  the 

C?  vTJ  Cj 

total  process  of  the  Ego. 

Indeed  Ratiocination  is  the  express  formulation 


BA  TIO  CINA  TION.  477 

of  the  Eo-o  :  the  Eo;o  formulates  itself,  makes  itself 
into  its  other  (the  external)  which  nevertheless 
bears  its  complete  impress.  But  Ratiocination 
leaves  the  Esro  external,  while  this  is  internal 
also ;  it  formulates  the  Ego,  but  this  act  of 
formulation  must  also  be  formulated,  must  indeed 
formulate  itself.  Herewith,  however,  we  pass 
out  of  the  sphere  of  Ratiocination. 

Looking  forward  and  taking  a  sweep  over  the 
whole  field  of  Ratiocination,  we  observe  that  the 
Ego  manifests  the  Psychosis,  moving  through 
the  three  stages  of  the  process  in  Conceiving, 
Judging,  and  Reasoning  ( Syllogizing).  The  Ego 
in  the  first  stage  conceives  the  object  as  Genus 
differencing  itself  through  itself,  which  is  the 
concentive  act.  The  Ego  having  thus  conceived 
the  object  and  identified  this  object's  differentia- 
tion with  its  own,  proceeds  to  judge,  that  is,  to 
subsume  the  objective  world  under  its  own  dif- 
ferentiation, which  is  its  Form  of  Judgment.  But 
this  Form  of  Judgment  manifests  itself  in  many 
particular  Judgments,  with  difference,  opposi- 
tion, conflict.  So  there  rises  the  intermediate 
Judgment  between  the  two  differing  Judgments 
with  its  Middle  Term,  the  total  process  of  which 
gives  the  Syllogism. 

But  the  mediation  through  the  Syllogism  is 
imperfect,  being  a  Judgment  and  having  all  the 
imperfection  of  a  Judgment,  which  subsumes 
the  object  under  the  higher  or  the  highest  (sum- 


478       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

mum  genus),  but  cannot  subsume  or  mediate  this 
highest.  The  Syllogism  has,  therefore,  no  final 
or  absolute  mediation  of  the  objective  world; 
the  Syllogism  cannot  indeed  mediate  its  own 
terms,  or  itself;  thus  it  calls  for  a  new  process, 
that  of  Reason.  At  present,  however,  we  are  to 
unfold  in  detail  the  process  of  Ratiocination. 

I.  Conception. 

Already  the  Understanding  sought  to  reach 
the  true  Conception  of  the  Thing,  to  think  the 
creative  act  which  made  the  same.  But  it  came 
to  the  Thin^  from  the  outside,  and  elaborated 
its  material  in  that  way  ;  still  it  attained,  through 
its  category  of  Identity,  unto  the  Genus.  But 
the  Genus  at  once  divides  within  itself  by  its 
own  creative  activity,  and  we  pass  into  our  pres- 
ent sphere.  When  the  division  of  the  Thing 
becomes  internal  for  us,  we  have  found  its 
rationale,  and  behold  its  unfolding  through 
itself.  To  be  sure,  we  are  to  recognize  this 
self-unfolding  and  to  make  it  ours  too. 

Such  is,  in  general.  Conception;  it  starts  with 
the  Genus  or  the  Generic,  which  differences  itself 
into  the  Particular,  which  last  returns  and  unites 
with  the  Generic  and  becomes  the  Individual. 
This  is  the  movement  of  Conception,  which  is  the 
immediate  form  of  Ratiocination  ;  the  separation 
is  as  yet  internal,  implicit,  ideal,  not  yet  posited 


BATIOCINATION.  479 

and  real.  It  is  the  potential  form  of  all  reality, 
it  is  the  Ego  as  pure  Subject ;  it  is  Thought 
which  now  seizes  its  own  creative  germ  and  un- 
folds it  into  all  Being. 

Conception  must,  therefore,  be  grasped  on  the 
side  of  its  creativity.  It  is  just  that  which  pro- 
duces and  produces  out  of  itself.  It  is  the  grand 
generative  principle  in  the  Universe,  whose 
essence  is  to  unfold  through  itself.  To  bo  sure, 
the  modern  usage  of  the  word  Conception  seems 
to  have  bleached  out  this  vigorous  sense, 
which  the  word  has  in  old-English  writers  and 
which  is  still  preserved  in  the  Bible.  The  Con- 
ception of  Nature  is  fecundation,  by  which  the 
object  is  to  reproduce  its  kind,  is  the  Genus 
which  must  particularize  itself  and  thereby  bring 
forth  the  Individual.  The  conceptive  act  of 
mind  is  creativity,  which  is  the  original  fiat  of 
the  Eejo,  when  it  divides  within  itself  and  be- 
comes  object,  yet  remains  with  itself  and  is 
subject.  All  through  Psychology  we  have  seen 
that  the  Ego  must  create  the  object  in  order  to 
know  it  in  any  way. 

The  spiritual  elements  which  go  to  make  up 
the  process  of  Conception  are  the  Generic  (Uni- 
versal), the  Particular  (Specific,  Species),  the 
Individual  (Singular).  While  Conception,  to 
be  Conception  and  to  perform  its  act,  must  have 
these  three  elements  in  it,  they  are  not  now  in  a 
state  of  separation,  they  are  on  the  contrary  one. 


480       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

ant]  one  process.  Still  tbey  are  implicitly  dif- 
ferent, are  indeed  just  the  Different  in  itself, 
which  is  to  become  explicit. 

The  true  Conception  is  the  Ego,  and  we  may 
take  an  act  of  mind  to  illustrate  the  three  ele- 
ments —  Universal,  Particular,  Individual.  (1) 
The  whole  mind  acts  in  reading  the  sentence  be- 
fore you,  if  it  be  read  with  a  knowledge  of  what 
it  means.  This  is  no  part  of  the  mind,  but  the 
totality  which  acts  and  determines  itself  in  a 
given  direction.     Such  is  the  universal  element. 

(2)  Yet  the  whole  mind  acting,  must  take  a 
specific  direction  in  reading  this  page;  your 
mind  specializes  itself,  is  not  the  pure  Universal, 
which  is  merely  possibility  of  a  certain  direction 
and  tendency.  In  such  case  your  mind  has 
become  Particular  (not  a  part),  which  is  the 
element  of  separation,  finitude,  the  determined. 

(3)  But  in  this  Particular  the  total  mind 
manifests  itself  in  getting  out  of  the  same  and 
returning  to  itself.  Otherwise  it  would  lose 
itself  in  particularity,  in  division  and  details. 
Still  further,  the  mind  in  being  particular, 
remains  its  entire  Self  ;  so,  in  reading  this  page, 
it  shows  its  individuality,  it  is  different  therein 
from  other  individuals  who  may  read  it  or  not. 

Conception  is  not  Perception  nor  is  it  the  act 
of  imaging  ;  it  goes  beyond  both  these  mental 
stages  to  the  ideal  activity  which  is  the  essence 
of  the  percept  or  the  image.     It  is  true  that  1 


BATIOCINATION.  481 

have  to  reproduce  the  percept  in  order  to  have 
it ;  I  have  to  annul  the  outer  extended  object 
and  then  create  it  in  order  to  perceive  it  or  to 
sense  it  in  any  manner.  Likewise  the  image  can 
be  obtained  only  through  a  reproduction  or  re- 
creative act. 

What  is  it  to  have  a  Conception  of  anything? 
It  is  to  grasp  the  creative  element  thereof,  that 
which  produces,  co-ordinates,  and  unites  all  the 
details.  The  Conception  of  a  plant  is  the  gen- 
eral principle  (the  Generic)  of  the  vegetable 
organism  unfolding  into  particulars  through 
itself;  the  Conception  of  Hamlet  is  the  seizing 
of  the  fundamental  fact  of  his  character,  out  of 
which  rise  all  his  thoughts  and  acts,  which 
again  combine  and  constitute    his  individuality. 

It  is  evident  that  Conception  is  not  only  general 
but  genetic,  it  creates  its  particulars,  its  exter- 
nals. Conception  is  the  germinal  Idea,  which 
divides  within  itself,  expands  and  clothes  itself 
with  the  details  of  its  existence.  The  Concep- 
tion of  the  triangle  is  the  grasping  of  that  which 
makes  the  triangle  inclose  space  by  three  straight 
lines.  The  Conception  sees  the  triangle  crea- 
tively, moving  forth  into  being  out  of  its  gen- 
eric Idea  and  taking  on  the  particular  form  of 
the  triangle  through  its  own  necessity'.  The 
image  of  the  triangle  does  not  create  it,  the 
Conception  does. 

We    shall  now  behold  Conception   conceiving 

31 


482       rSYCHOLOGY  AND    THE  PSYCHOSIS. 

itself,  unfolding  itself  into  its  own  creative  pro- 
cess. As  already  stated,  this  has  three  stages, 
which  show  the  Ego  grasping  itself  in  its  own 
internal  movement  —  the  Generic,  the  Particu- 
lar, the  Individual.  The  outcome  of  Conception 
is,  therefore,  the  Individual,  who,  however,  must 
have  the  whole  generic  process  in  himself.  The 
individual  man  reproduces  himself  as  individual 
physically,  he  also  has  the  universally  human  in 
him,  though  he  must  be  this  particular  man  too  ; 
finally  his  Ego  in  every  act  of  itself  is  just  this 
process.  So  the  Individual  is  the  concrete 
reality.  These  three  stages  we  shall  now  look  at 
in  detail. 

I.  Conception  as  the  Gener-ic. —  Universality. 
The  Generic  is  derived  from  the  physical  pro- 
cess, the  Genus,  while  the  Universal  expresses 
the  mental  process  in  its  purity.  Still  we  shall 
employ  the  Generic  in  the  latter  sense  also,  since 
it  suggests  more  directly  the  creative  element  in 
Conception. 

The  Universal  remains  a  very  abstract  term  in 
spite  of  all  we  can  do,  so  we  shall  try  to  keep  it 
alive  by  co-ordinating  with  it  the  Generic. 

Already  through  the  Understanding  the  Genus 
has  been  reached  ;  the  Conception  of  the  Genus 
is  essentially  the  Conception  of  the  Universal  as 
the  original  creative  act  which  moves  forth  into 
division  and  particularity. 

1.  Primarily  it  is  the  absolute  identity   with 


RATIOCINATION.  483 

itself,  undifferenced,  immediate;  the  negation  of 
all  otherness,  aiidoutsideness,  the  simple  primor- 
dial unity  which  involves  the  annuUment  of  all 
Difference.  Such  is  the  conceptive  act  grasped 
in  its  original  simplicity  and  oneness. 

2.  Yet  to  be  this  simple  unity  it  must  cancel 
Difference ;  that  is,  it  must  have  Difference 
in  it,  though  canceled;  thus  Difference  is  a 
potential  element,  overcome  indeed  or  not  yet 
unfolded.  The  Universal,  therefore,  must  be 
grasped  not  merely  as  the  simple  unity  with 
itself,  but  as  the  possibility,  the  very  source,  of 
all  multiplicity  and  concreteness.  It  is  the  idea 
of  the  concrete  world,  not  yet  realized,  but  which 
is  to  be  realized. 

3.  When  the  Universal  passes  into  reality, 
which  is  its  other  or  negative,  it  is  not  lost,  but 
it  preserves  itself  thereby  ;  it  goes  along  with 
itself  in  its  separation  from  itself,  and  remains 
universal  in  all  Difference  and  Particularity.  It 
is  the  Creator  who  remains  himself  in  his  Crea- 
tion ;  in  fact,  he  realizes  himself  first  through 
his  Creation,  is  his  own  completeness  therein. 
Hence  this  process  is  often  represented  as  the 
love  of  the  Father  toward  His  children,  since  He 
relates  Himself  to  them  as  to  Himself,  or,  we 
may  say.  He  goes  over  into  them,  makes  them 
in  His  own  image.  In  like  manner.  Natural 
Science  has  conceived  of  an  original  germ-cell  of 
all   being,   wherein,   however,   the  main  fact  is 


484       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

that  Conception  is   trying  to  conceive  Concep- 
tion. 

Undoubtedly  the  central  thought  of  the  Uni- 
versal is  its  generic,  creative  principle,  which  has 
to  make  the  Universe.  In  the  religious  imagina- 
tion this  is  that  principle  which  was  in  the  begin- 
nino-  —  when  "the  earth  was  without  form  and 
void;"  it  had  all  multiplicity  in  it,  yet  undiffer- 
enced,  uncreated;  it  was  pure  identity  with 
itself,  in  which  the  Universe  lay  unborn,  ideal, 
potential,  yet  conceived.  But  its  essence  is  to 
create  ;  it  could  not  even  be  identical  with  itself, 
unless  it  could  posit  Difference,  or  the  World, 
and  therein  sfo  alons  with  itself  into  reality. 

The  act  of  Conception  is  creative,  let  it  again 
be  affirmed,  and  repeats  the  original  act  of  the 
Creator.  Every  true  Thought  of  yours  is  pri- 
marily conceptive,  that  is,  it  generates  the  Thing 
or  Object  as  the  original  primordial  Idea  gener- 
ated it  in  the  beginning.  When  you  think  truly 
(grasp  the  Conception  of  the  Object),  you  think 
the  thought  of  God  after  Him.  Very  true,  as 
we  have  already  found,  is  that  utterance  of  Male- 
branche  about  "seeing  all  things  in  God;" 
higher  and  truer  is  thinking  all  thoughts  in  God. 

The  whole  movement  of  the  Understanding  ( to 
take  another  glance  backward)  was  to  reach  this 
concrete  Universal  which  is  creative,  the  Gen- 
eric, the  Genus.  To  be  sure  the  Understanding 
found  another  kind  of  Universal  externally  by 


EATIOCINATIOlSr.  485 

Abstractiou  ;  certuin  qualities  it  abstracted  from 
objects  and  united  in  an  abstract  term,  say 
redness.  But  this  act  is  not  creative,  it  remains 
abstract,  hence  it  may  be  called  the  abstract 
Universal,  in  contrast  with  the  concrete  Universal 
which  unfolds  from  within  and  is  creative. 
Upon  this  abstract  Universal  is  founded  the 
view  of  the  Nominalists  with  their  apothegm: 
JJniversalia  sunt  nomina.  But  the  Universal  is 
inherently  genetic,  and  so  generates  that  which 
is  different  from  itself,  namely  the  Different. 

II.  Conception  as  differentiated. —  Particular- 
ity. It  has  been  already  stated  that  the  Universal 
must  differentiate  itself  in  order  to  be  identical 
with  itself ;  it  is  the  undetermined  which  must 
determine  itself,  even  as  identical  with  itself;  it 
is  the  original  which  must  originate,  the  Genus 
which  must  separate  itself  into  its  species.  The 
Universal  must  become  special  (species),  and  its 
species  are  two  ;  the  Particular  and  itself  as  dif- 
ferent from  the  Particular. 

The  relation  of  Universal  and  Particular  is  not 
that  of  the  Whole  and  the  Parts.  These  are 
simply  posited  alongside  of  one  another  and  are 
externally  related,  not  internally  generated;  if 
the  Whole  created  its  Parts,  differentiating  itself 
into  the  same,  then  it  would  be  the  Universal. 
The  creative  power  of  the  Conception  must  be 
present. 

The  Particular   is   the    sphere  of   separation, 


486       PSYCIIOLGGY  AND   THE  PSYCHOSIS. 

of  the  multiplicity  of  being,  of  quality.  It  is 
immanent  in  the  Universal  (or  Generic)  which 
has  to  move  into  the  Particular  in  order  to  appear 
at  all.  Fundamentally,  however,  the  Diflference 
is  dual ;  the  Genus  of  Conception  divides  itself 
and  is  twofold,  or  has  two  species  and  two  only: 
the  Particular  and  the  Universal.  But  the  Genus 
of  Nature  falls  into  multiplicity  and  has  many 
species  or  may  have;  Nature,  being  externality, 
can  only  show  an  indefinite  approach  toward  the 
Ego  or  the  complete  Conception,  an  approach  by 
many  stages.  Yet  even  Nature  often  shows  a 
tendency  to  bifurcate  in  its  divisions,  as  Verte- 
brates and  Invertebrates,  Plants  and  Animals, 
Phgenogamous  and  Cryptogamous  Plants,  Man 
and  the  lower  Animals,  etc. 

Thus  the  Universal  differences  itself  into  the 
Particular,  which  is  the  world  created,  the  realm 
of  manifestation.  But  this  Particular  is  at  the 
same  time  universal,  the  Creator  goes  with  him- 
self into  his  creation,  and  we  call  it  his;  though 
it  be  distinct  from  him,  even  the  distinction  is 
his.  So  all  particularity  returns  to  the  Univer- 
sal, seeking  to  identify  itself  with  its  origin. 
Every  particularized  atom  of  earth  seeks  to 
return  to  its  center,  as  the  soul  seeks  to  return 
to  the  Divine. 

We  have  already  noted  how  the  Understand- 
ing, taking  up  the  Particular  in  some  form, 
reaches,  through  Abstraction,  what  we  called  the 


nA  TIO  CIXA  TION.  487 

abstract  Universal,  as  distinct  from  the  true  (or 
conceptive)  Universal.  Yet  the  Understanding 
even  in  this  act  of  Abstraction  is  certainly  seek- 
ing the  true  Universal,  but  with  its  category  of 
Identity  can  get  only  the  Common,  can  only 
generalize.  On  the  other  hand  the  Ego  in  Con- 
ception  universalizes.     Let  us  note  the  process. 

1.  The  Particular,  being  held  against  the 
Universal,  reduces  the  latter  to  the  Particular; 
that  is,  the  limit  which  the  Particular  puts  upon 
Universal,  must  make  the  latter  also  limited, 
particular. 

2.  Thus  we  see  the  Particular  dualized,  special- 
ized, with  two  species.  Yet  both  these  species 
are  particular,  indeed  constitute  all  particularity  ; 
thus  they  are  at  bottom  one  which  is  the 
Universal. 

3.  So  the  Particular,  in  asserting  itself  com- 
pletely, universalizes  itself,  passes  over  through 
its  own  inner  necessity  into  the  Universal.  It 
cannot  stay  by  itself  and  truly  remain  particular; 
it  has  to  return  to  the  Universal  as  to  its  creative 
form  ;  it  shows  itself  as  derived,  not  independ- 
ent, not  the  total,  else  it  would  not  be  particular. 
Such  is  the  process  of  the  universalization  of  the 
Particular. 

We  may  look  at  some  examples.  Suppose 
the  particular  act  of  a  man  to  be  negative, 
wrongful ;  the  law,  which  is  the  Universal,  must 
bring  it  back  to  itself  and  negate  it.     Theft,  mur- 


488       PSYCHOLOGY  AND    THE   PSYCHOSIS. 

der,  crime  are  punished  by  the  State,  which  is 
the  Universal  in  action.  The  law  is  that  the 
deed  must  be  returned  upon  the  doer ;  some- 
times this  is  a  statutory  law  administered  by 
civil  authority ;  but  in  dramatic  poetry,  espe- 
cially in  the  Tragedies  of  Shakespeare,  it  is 
shown  to  be  a  principle  of  the  Ethical  Order  of 
the  World. 

The  whole  Universe,  as  particularized,  cre- 
ated, asserts  itself  in  every  particular  atom. 
This  little  speck  of  dust  will  seek  to  return  to 
the  Universal  if  separated  from  it;  it  longs  to 
be  with  the  Whole,  to  be  the  very  center  thereof. 
This  is  the  law  of  matter,  showing  itself  in  the 
phenomenon  of  gravitation. 

Every  Particular,  therefore,  must  return  and 
share  in  the  Universal,  its  source,  in  order  to  be 
at  peace  and  harmonious.  If  the  Particular 
refuses  to  be  at  one  with  its  creative  principle, 
it  becomes  the  center  of  discord,  conflict,  rebel- 
lion—  a  state  of  things  which  is  set  forth  in 
many  a  song  and  story;  it  is  indeed  the  grand 
theme  of  literature  and  religion. 

The  Creator  makes  the  Particular,  his  counter- 
part, his  other,  different  yet  one  with  him  ;  in 
fact,  just  this  last  is  the  great  problem.  Will 
the  creature  assert  himself  or  the  Universal? 
The  Rebellion  of  Satan,  the  Fall  of  Man,  the 
War  in  Heaven  are  huge  mythical  reflections  of 
this  primordial  fact  of  human  consciousness. 


BA  TIO  CINA  TION.  489 

We  may  once  more  call  attention  to  the 
distinction  between  generalization  and  uni- 
veisalization.  The  first  is  the  product  of  the 
Understanding  and  takes  place  outside  of  the 
Particular;  the  second  is  the  act  of  Conception 
unfolding  the  movement  of  the  Particular  itself. 
The  grand  behest  is,  Universalize  your  deed  and 
your  thought,  and  see  what  becomes  of  them. 
Kant  has  applied  this  process  to  the  conception 
of  Duty,  and  makes  it  the  foundation  of  his 
famous  Categorical  Imperative. 

Hereafter  we  shall  find  the  Particular  to  be  the 
Middle  Term  of  the  First  Syllogism.  We  can 
now  see  the  reason  :  it  lies  between  the  Universal 
and  the  Individual,  and  is  the  middle  or  media- 
tion of  the  two  extremes. 

The  Individual  in  Conception  has  arisen  out 
of  the  process  of  the  Particular,  which  is  in 
the  present  case  universal  also,  while  being 
particular.  This  new  Particular  is  not  the  one 
just  described  as  the  different  from  the  Uni- 
versal, but  is  itself  universal  too;  thus  it  is  the 
Individual. 

III.  Conception  as  Individual.  —  Individua- 
tion. This  new  Particular  arrived  at  is  not  the 
former  Particular,  as  separated,  divided,  or  as 
the  species,  but  all  separation  is  now  canceled, 
since  the  Particular  is  in  itself  universal.  Such 
is  the  Individual  (the  word  etymologically  means 
the   non-divided,    or    negation    of    the    divided 


490       PSYCHOLOGY  AND    THE  rSYCITOSIS. 

which  is  the  Particular),  Grasping  the  move- 
ment more  closely,  we  must  see  that  the  Universal 
or  the  Generic  not  only  particularizes  itself 
(species),  but  also  particularizes  the  Particular, 
negates  its  special  particularity  and  makes  it  the 
Individual.  The  Genus,  or  the  generic  act,  not 
only  brings  forth  the  species,  but  through  the 
latter  passes  into  the  Individual,  which  is  the 
realized  product  of  the  whole  process  of  Concep- 
tion. Every  Individual  both  of  Nature  and 
Mind  shows  more  or  less  completely,  according 
to  its  remoteness  from  the  Ego,  just  this  process. 

The  triangle  has  reality  only  as  an  individual 
triangle ;  yet  this  Individual  must  have  the 
Universal,  or  the  Idea  of  the  triangrle  ;  also  it 
has  the  Particular,  or  is  a  certain  kind  of 
triangle.  The  Genus  or  the  Conception  of  the 
triangle  differentiates  itself  into  many  species  of 
triangles  (scalene,  isoceles,  etc. )  ;  yet  this  par- 
ticularity must  be  overcome,  and  show  itself  as 
Universal,  one,  single,  the  Individual,  which  has 
in  it  the  total  process  of  the  Conception,  and 
hence  is  real. 

But  the  supreme  manifestation  of  the  Individ- 
ual is  the  Ego,  Person,  which  not  only  has  divis- 
ion and  individuality  within  itself,  but  is  that 
which  divides  and  individualizes  itself,  and  be- 
comes therein  the  pure  conceptive  process  which 
grasps  itself  as  such  process.  The  Ego  or  the 
Subject  is  fundamentally  Conception,  its  move- 


RATIOCINATION.  491 

ment  follows  the  act  of  creation,  and  it  identifies 
itself  with  the  same.  Conception  at  last  con- 
ceives itself  and  its  own  process  ;  thus  it  is  the 
self-knowing  Ego,  which  conceives  the  object 
too,  creating  the  same  anew  after  its  own 
process. 

Still  it  may  be  said  that  every  individual  thing 
is  a  reflex  of  this  Conception.  A  clod  as  a  single 
thing  has  limit,  has  separation  from  every  other 
clod,  and  also  has  separation  from  its  Universal, 
the  Earth.  Still  it  is  always  seeking  just  this 
Universal  of  itself;  though  it  has  its  limit 
against  the  Earth,  yet  it  is  one  with  and  through 
the  same  in  gravitation. 

The  Universe  (Universal)  is  made  up  of  Indi- 
viduals; every  real  object  will  show  in  some 
phase  the  process  of  Conception  —  Universal, 
Particular,  Individual.  Yet,  these  three  do  not 
really  exist  in  separation,  they  are  one  and 
belong  in  one  process;  still  they  could  not  be 
one  and  a  process,  unless  they  were  three.  We 
have  seen  that  the  most  external  individual  thing 
of  Nature,  a  clod,  a  stone,  a  speck  of  dust,  has 
this  threefold  process,  though  in  the  most 
external  way.  Life  shows  it  in  a  much  higher 
form;  Ego,  Spirit,  God  reveal  it  in  the  highest. 

But  the  Ego  as  Individual  is  not  only  the  pro- 
cess of  Conception,  but  is  in  that  process  as  well ; 
whereof  let  us  note  the  stages. 

1.  We    have    just   seen    how   the    Particular 


492       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

returns  of  itself  to  the  Universal,  and  so  gets 
negated  as  simple,  separated  Particular  against 
other  Particulars,  thereby  becoming  Individual. 
That  is,  the  Individual  has  in  it  the  total  process 
of  Conception  as  immediate,  internal,  and  is  thus 
asserting  itself  —  Individuality,  which  is  the  fact 
that  the  Individual  is  universal. 

The  same  thing  may  be  stated  in  the  form  of 
the  movement  of  the  Negative.  The  Universal 
negates  the  Particular,  which  is  the  limited  or 
negative ;  thus  the  Universal  negates  the  nega- 
tive, and  brings  forth  the  positive,  the  real,  here 
the  Individual,  which  therein  manifests  **  pure 
negativity,"  which  term,  as  already  repeatedly 
noted,  designates  the  innermost  essence  of  the 
Ego. 

2.  The  Individual,  going  through  the  process 
of  Conception,  is  not  only  universal,  but  is  also 
particular,  wherewith  we  come  to  a  new  kind  of 
particularity,  which  is  the  particularity  of  the 
Individual;  this  we  may  name  in  a  general  way 
Particularism.  The  Individual  we  have  seen 
to  be  in  himself  the  complete  process  of  Concep- 
tion; thus  he  (or  it)  is  one  total  self-including 
Individual  against  other  ones  of  the  same  kind. 
So  we  behold  a  realm  of  mutually  excluding  In- 
dividuals, each  in  his  own  inner  fortress,  a  par- 
ticular Individual  versus  other  Particulars  of  the 
species.  Manifestly  this  is  the  sphere  of  Differ- 
ence, Separation,  specially  Particularism. 


RATIOCINATION.  493 

The  manifestations  of  Particularism  assume 
many  forms,  partly  good,  often  bad — -selfish- 
ness, partyism,  denominationalisra,  and  many 
other  isms^  even  nationalism  vs.  nationality, 
which  may  be  compared  with  individualism  vs. 
individuality. 

But  Particularism  too  is  subject  to  the  process, 
specially  to  the  process  of  the  negative,  it  being 
limited  and  negative.  It  grinds  itself  to  pieces 
in  the  mill  of  its  own  conflicting  Individuals,  till 
they  come  to  Recognition,  each  recognizing  the 
other  to  be  itself  and  one  with  itself  in  essence. 

3.  The  Individual,  still  going  through  the 
process  of  Conception,  finally  posits  himself  as 
Individual ;  he  is  what  the  other  is,  and  the 
other  is  what  he  is;  he  is  now  truly,  concretely 
Universal.  Or,  the  Individual  now  conceives 
himself  as  Conception;  he  has  become  the  Con- 
ception of  the  Conception  ;  he  is  the  Generic 
generating  himself  as  Generic ;  he  recognizes 
himself  as  Universal.  The  Individual  in  the 
first  stage  above  was  the  simple  immediate 
process  of  Conception,  which  has  now  unfolded 
into  the  conceptive  process  seizing  itself  as 
process. 

Conception  has  herein  gone  through  its  entire 
movement,  as  Universal,  Particular,  Individual, 
and  the  Individual  has  not  only  Conception,  but 
has  conceived  of  itself  as  Conception.  This 
self-return    is   the   final   act   of  Conception   as 


494       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

internal ;  it  knows  itself  to  be  universal  and 
utters  itself  as  such.  That  is,  the  Individual 
now  externalizes  its  own  Conception,  which  new 
act  is  the  act  of  Judo;ment.  The  Individual  as 
Conception  utters  Judgment  of  itself,  whose 
content  must  be  just  the  thoui^ht  to  which  we 
have  attained,  namely,  the  Individual  is  the 
Universal  (or  Generic)  ;  its  conceptive  process 
is  the  creative  principle  underlying  all  things. 
No  human  beinsj  can  utter  a  Judi^ment  without 
this  pre-supposition. 

The  outcome  of  Conception  is,  therefore,  that 
it  has  brought  forth  an  Individual  who  utters 
himself  to  be  universal,  which  is  truly  the  uni- 
versal Judgment,  Judgment  of  himself  by  him- 
self. I  am  a  man;  such  is  the  primordial  Judg- 
ment of  the  individual  Eijo  concerninof  itself :  it 
(the  Individual)  is  the  Generic  (the  genus, 
homo).  Yet  this  genus  must  be  dualized  into 
its  species,  made  up  of  the  two  sexes  (man 
and  woman)  before  the  individual  of  the  species 
(either  man  or  woman)  can  be  conceived  and 
brought  forth  ;  the  woman  is  homo  or  the  Gene- 
ric as  well  as  the  man.  Thus  in  the  present  case 
the  individual  is  mediated  or  united  in  the  pro- 
cess of  the  genus  through  the  species  (here  the 
sexual  pair  or  the  family). 

It  will  be  again  interesting  to  note  that  every 
Roman  individual  born  into  the  social  order,  bore 
this  triple  process  in  his  name.     He  was  Publius 


BA  TIO  CINA  TION.  495 

(individual)  Cornelius  (genus,  or  the  Cornelian 
gens)  Scipio  (the  specific  family  of  the  genus). 
The  individual  in  Rome  did  not  really  exist  till  his 
complete  process  was  designated.  Also  the  first 
two  names  (Publius  Cornelius)  are  an  implied 
Judgment,  namely  the  Individual  is  the  Generic. 
Our  names  are  different,  the  Individual  and  the 
Family  appear  in  them,  the  genus  has  dropped 
out. 

Historical.  The  use  of  the  term  Conception  in 
the  preceding  exposition  differs  from  that  cur- 
rent in  the  psychology  of  to-day.  The  Concept 
is  said  to  be  obtained  from  Abstraction,  Compa- 
rison, and  Generalization;  thus  the  abstract 
term  is  found  through  an  external  process  of 
division  and  combination,  whereby  things  similar 
are  brought  into  a  general  whole,  which  is  the 
Concept.  The  reader  will  note  that  all  this  is 
but  a  phase  of  that  which  we  have  called  the 
Understanding. 

The  foregoing  account  has  put  stress  upon  the 
genetic  element  of  Conception.  Such  meaning 
is  not  alien  to  English  usage;  the  reader  must 
have  often  seen  (we  hope)  the  biblical  phrase: 
she  conceived  and  bare  a  son.  What  kind  of 
Conception  is  this?  The  physical  genetic  pro- 
cess, not  the  mental  ;  yet  the  one  is  derived  from 
the  other  by  analogy;  so  we  may  freshen  up  the 
usage  and  the  conception. 

Throuiihout  all  the  literature  of  Formal  Logic, 


496       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

we  find  much  employment  of  the  terms,  Uni- 
versal, Particular,  Individual.  They  have  un- 
questionably a  very  important  formal  side,  but 
a  more  important  psychological  side.  Here,  if 
anywhere  in  the  world  of  Thought,  there  is  need 
of  the  Psychosis,  the  unifying  principle  of  the 
Ego,  since  division,  analysis,  abstract  definition 
have  run  riot,  sometimes  with  protest,  but  gen- 
erally without  restraint.  The  result  is,  Logic 
has  been  discredited  through  its  empty  formalism. 
It  is  manifest  that  Logic  cannot  be  redeemed 
except  by  restoring  its  psychological,  or  rather 
psychical  side.  Many  have  seen  this,  and  some 
have  attempted  the  task.  Of  these  attempts  the 
best  in  our  opinion  is  that  of  the  philosopher 
Hegel  (in  the  third  part  of  his  larger  Logic 
under  Begriff)^  to  whom  we  owe  much  in  the 
preceding  exposition.  Still  even  in  the  case  of 
Hegel  we  shall  have  to  transcend  limitations. 
He  obscures  his  treatment  of  the  subject  by  for- 
cing it  to  be  logical  in  name,  whereas  it  is  mani- 
festly psychological  in  fact;  Hegel  himself  says 
his  Begrijff-  is  Ego,  Spirit,  Self-consciousness  (p. 
13),  and  also  intimates  that  the  considering  it  to 
be  such  "  would  make  the  comprehension  of  it 
easier."  But  he  does  not  follow  out  his  own 
suggestion,  so  that  his  exposition  seems  to  be  a 
tissue  of  the  most  unreal  abstractions  hanginsr  in 
the  air  like  fine-spun  gossamers.  Yet  they  per- 
tain to  the  most  concrete  thing  in  the  Universe, 


BA  TIO  CINA  Tiom  497 

namely  the  Ego.  Doubtless  many  a  reader  will 
deem  our  own  treatment  as  sufficiently  abstract  ; 
still  we  arc  incessantly  holding  before  him  the 
reality  of  it  all,  which  is  the  process  of  the  Ego, 
of  which  he  has  in  himself  an  ever-present  and  im- 
portant example.  Hegel  was  evidently  too  anxious 
not  to  get  his  philosophy  mixed  up  with  Fichte's 
Ego,  or  the  principle  of  subjective  idealism, 
so  that  he  comes  near  to  throwing  the  baby  out 
with  the  bath  {das  Kind  init  dem  Bade  aussch 
uetten). 

Still  further,  the  word  Begriff  in  German 
seems  to  be  even  more  perverted  and  ambiguous 
than  is  the  English  word  Conception.  To  such 
difficulties  may  be  added  special  tangles  in 
Hegel's  expression,  and,  as  it  seems  to  us,  ob- 
scurities of  thought,  though  these  have  a  tend- 
ency to  sink  out  of  sight,  when  the  sweep  of  the 
whole  begins  to  get  visible.  Partially  true,  yet 
not  altogether  so,  is  the  statement,  that,  in  order 
to  understand  Hegel,  you  must  know  beforehand 
what  he  means.  This,  however,  is  only  saying 
that  the  reader  must  bring  along  his  appercep- 
tive stuff,  else  he  will  not  apperceive  Hegel  or 
any  philosopher. 

Still  we  strongly  recommend  the  student  who 
wishes  to  grasp  the  unfolding  of  this  most  im- 
portant phase  of  the  psychological  process,  to 
grapple  with  the  exposition  of  Hegel  above 
cited.     If  the  student's  endeavor  be  honest,  not 

32 


498       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

prejudiced  beforehand,  nor  indolent,  he  will 
bring  much  awaj  with  him,  though  much  will 
probably  remain  behind  (such  at  least  is  our 
case).  Still  we  think  that  we  see  far  enough 
to  see  an  inherent  defect  in  Heoel's  treatment  of 
the  subject,  which  defect  is  summed  up  in  the 
statement:  he  lacks  the  Psychosis.  He  leaves 
the  nexus  with  the  process  of  the  Ego  obscure, 
he  does  not  bring  into  the  forei»;round  the  creat- 
ivity  of  his  Begrif  (Conception),  he  unfolds 
with  the  keenest  dialectic  his  Pure  Thought,  but 
does  not  (for  us  at  least)  connect  it  with  the 
reality.  Doubtless  he  had  all  these  matters  in 
his  mind,  but  they  remain  implicit  in  his  expo- 
sition. Hegel  must,  therefore,  be  developed 
through  himself  out  of  himself. 


II.  Judgment. 

In  the  sphere  of  Ratiocination,  Judgment  is 
the  second  stage,  as  Ratiocination  is  the  second 
stage  in  the  process  of  Thought.  The  divisive 
principle  dominates  in  both  stages,  yet  in  different 
ways.  We  saw  thought  as  the  Genus  separate 
itself  within  itself  and  become  species  and  in- 
dividuals, and  thus  enter  the  sphere  of  Ratioci- 
nation. Then  we  saw  Conception  from  its 
immediate  unity  unfold  into  Difference,  which 
became  the  Universal  on  one  side,  and  the  In- 


BA  TIOCINA  TION.  499 

dividual  on  tiie  other,  these  two  being  the 
essential  terms  of  Judgment. 

Let  us  mark  more  closely  this  last  transi- 
tion. In  Conception  the  Generic  (or  tho  Uni- 
versal) unfolded  into  the  Individual;  the  reality 
of  the  Generic  is  the  Individual,  which  is  thus 
itself  the  Generic.  The  Generic  is  not  the  ab- 
stract Universal  without  its  realization  in  the 
Individual,  which  is,  accordingly,  the  Generic 
realized  and  active.  Thus  the  Individual  in 
Conception  is  derived  from  the  Generic,  but 
therein  also  returns  to  the  Generic,  or  is  the 
Generic.  Such  is  the  process:  the  Individual 
being  posited  by  the  Generic,  now  turns  back,  as 
it  were,  and  posits  the  Generic  as  distinct.  This 
is  the  act  of  Judgment. 

The  fundamental  utterance  of  the  Judgment 
is,  therefore,  the  Individual  is  generic;  being 
sprung  of  the  Genus,  the  Individual  has  the 
character  of  the  same  and  is  generic,  is  creative, 
is  the  Genus.  That  which  the  Individual  is  in 
his  deepest  nature  is  the  self-creative;  in  Con- 
ception just  that  fact  was  the  implicit  one, 
which  there  unfolded  itself  within  itself  (sub- 
jectively ) ;  but  in  Judgment  the  same  fact  is 
made  explicit,  is  uttered,  is  posited  in  the  world. 
That  is.  Judgment  is  the  Individual  declaring 
himself  to  be  self-creative  as  his  fundamental 
attribute.  For  the  Individual  being  a  Generic, 
arising  from  a  Generic  and  returning  to  a  Gen- 


500      PSYCHOLOGY  AND   THE  PSYCHOSIS. 

eric,  must  uttei  himself  as  such,  outer  himself, 
and  become  real. 

We  may  say  that  the  Individual  is  born  in  an 
act  of  Judgment ;  in  Conception  he  is  yet  un- 
born, a  possibility,  an  abstract  unrealized  Gen- 
eric. In  Judgjnent  the  separation  takes  place 
which  makes  him  an  Individual  existent,  he  is 
posited  in  the  world.  Not  merely  the  individ- 
ual body,  but  the  individual  Ego  is  now  born  ; 
its  division  within  itself  and  its  self-identification 
in  the  act  of  self-consciousness  is  the  funda- 
mental Judgment,  or  the  Ego  as  a  Judgment. 
Indeed  the  Ego  is  always  in  the  process  of  being 
born  ;  you  are  being  born  in  Judgment  every  day. 

The  individual  man,  being  born,  has  sex  upon 
him,  is  generic  through  the  act  of  nature.  The 
individual  word  or  name,  being  born,  has  also 
sex  upon  it ;  that  is,  language  is  sexed,  the 
names  of  things  in  most  tongues  have  gender,  and 
therein  manifest  themselves  as  the  generic  or 
universal.  The  word  springs  truly  from  an  act 
of  Conception,  and  is  the  individual  which  shows, 
often  in  its  linguistic  form,its  gender  or  its  generic 
character.  There  is  a  tendency  in  the  English 
tongue  to  get  rid  of  sex,  thus  obscurmg  what 
may  be  called  the  creative  element  in  the  word. 
The  term  individual  (the  reader  may  have 
noticed)  we  use  with  a  he,  she  and  it;  this 
important  word  is  of  all  genders,  yet  of  none 
distinctively.     But  originally  every  single  name 


RA  TIO  CINA  TION.  50 1 

of  person  or  thing  is  sexed  in  accord  with  the 
process  of  Conception. 

The  Individual  having  uttered  itself  (or  him- 
self or  herself)  as  generic,  having  posited  itself 
as  distinct  from  the  previous  Individual  of  Con- 
ception, which  was  simply  a  result,  must  have 
a  new  expression  of  its  new  Self.  For  it  is 
now  the  self-producing;  also  the  Generic  must 
have  a  new  term  for  its  new  relation  to  the 
Individual,  since  it  now  manifests  the  innermost 
essence  of  the  Individual,  whereas  previously  in 
Conception  it  unfolded  the  Individual.  So 
Judgment  has  its  own  terms :  the  Individual  is 
Subject  and  the  Generic  is  Predicate. 

Subject  and  Predicate,  therefore,  are  the  Con- 
ception uttered,  the  unborn  Thought  is  born  in 
Subject  and  Predicate,  which  twofoldness  is 
simply  Thought  itself  differentiated.  I  say,  the 
conceived  Thought  has  to  propel  itself  into 
a  Judgment,  as  the  infant  has  to  separate  itself 
from  its  mother  and  come  into  the  world. 
Thus  we  see  that  Conception  is  realized  in 
Judgment;  that  which  is  immediate,  implicit, 
potential,  becomes  real,  explicit,  differenced  in 
Subject  and  Predicate.  Judgment  is  the  sever- 
ing of  the  umbilical  cord  in  the  Thought-bear- 
ing process ;  the  analogy  is  as  old  as  Socrates, 
who  deemed  himself  an  obstetrician  of  the  Ego, 
and  therein  compared  himself  to  his  mother, 
who  was  a  midwife. 


502       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

Still  further  this  utterance  of  Conception  in 
Judcrment  employs  the  word,  the  sign  which  has 
just  this  meaning  —  namely  to  be  the  utterance 
of  Conception  in  Subject  and  Predicate.  All 
Thought  must,  accordingly,  realize  itself  in  the 
word,  in  language.  Thought  is  unborn  till  it 
incarnates  itself  in  Subject  and  Predicate.  Here 
too  Grammar  gets  organized  ;  there  are  words, 
articulate  sounds  with  meaning  in  them,  given 
by  a  stage  of  the  Imagination ;  but  the  organiza- 
tion of  language  (which  is  Grammar)  is  based 
upon  Subject  and  Predicate.  For  Thought  has 
now  uttered  itself  and  created  its  forms  of  utter- 
ance ;  it  can  be  found  by  Thought  in  these 
forms. 

In    Subject    and    Predicate,     Difference    lies 
posited  ;  they  express  just  the  differentiation  of 
Thought  into    its    two   opposite   elements  —  the 
Individual  and  the  Generic,  or  Subject  and  Predi- 
cate.    Yet  there  is  also  Identity  here,  a  connec- 
tion  expressed    in    the    Copula.     The    Subject 
(subjection)    is    that  which  is  put  under  some- 
thino-;  the  Predicate   is   affirmed  of  somethina:. 
Both    are    thus    subordinated;    really  each  sub- 
sumes the   other  in  their  common  process,  and 
therein  are  alike ;  the  Subject  is  the  Predicate, 
both  are   implicitly   identical,   hence  the  Copula 
utters  identity.     Still  the  explicit  fact  of  Judg- 
ment is  the  separation,  the  difference  in  it. 
This  identity  of  Subject  and  Predicate  is  not, 


HA  TIO  C INA  TION.  503 

therefore,  expressly  mediated  in  Jiidgmeut,  but 
is  implicit,  and  is  to  unfold  into  an  explicit  form. 
The  two  extremes,  Subject  and  Predicate,  in 
their  movement  will  develop  a  mean;  the  Copula 
will  evolve  itself  out  of  a  mere  connecting  link 
into  a  mediating  term,  on  a  par  with  the  other 
two  terms.  This  will  give  the  Syllogism  in 
Reasoning. 

The  process  of  Judgment  is,  therefore,  through 
Difference  toward  Unity,  which  is  finally  uttered 
in  the  middle  term  of  the  Syllogism.  The  Dif- 
ference of  the  two-fold  in  Subject  and  Predicate 
is  the  explicit  phase  of  Judgment  while  the 
Identity  is  as  yet  in  germ,  but  is  unfolding. 
More  and  more  will  Subject  and  Predicate  de- 
monstrate their  unity.  Of  this  movement  we 
shall  note  three  stages,  which  are  the  Stages  of 
the  Ego:  immediate  (undivided);  conditional 
(divided);   definitive  (integrated). 

In  fact  the  most  fundamental  Judgment  of  all, 
the  Judgment  of  Judgments,  is  Ego  is  Ego.  Here 
is  the  separation  into  Subject  and  Predicate,  also 
the  Identity  is  affirmed.  The  primitive  Ego  of 
Conception  is  not  yet  real,  but  only  conceived; 
the  Ego  must  dirempt  itself  into  subject  and 
object,  before  it  can  conceive  itself  as  itself,  and 
be  the  real  Ego.  This  has  Difi'erence  within  it- 
self, yet  also  affirms  Identity.  It  is  a  Judgment, 
and  utters  itself  in  Subject  and  Predicate,  for 
the  Predicate  affirms  objectivity  of  the  Subject, 


504       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

makes  it  real.  Unless  the  E^o  were  the  other  of 
itself  and  still  one  with  itself  in  the  other,  it 
would  never  be  a  Judgment,  nor  be  able  to  con- 
struct a  proposition.  Subject-Object  utters  itself 
in  Subject-Predicate,  and  is  Judgment. 

Popular  speech  often  takes  Identity  to  express 
Difference,  for  instance:  Woman  is  z^oman;  in 
which  the  distinctive  meanino;  is  thrown  into  the 
intonation  or  gesture.  Repetition  has  the  same 
effect :  There  are  teachers  and  teachers  ;  one  is 
very  different  from  the  other.  Thus  the  Ego 
employs  its  own  fundamental  Judgment :  Ego  is 
Ego,  putting  Difference  into  Identity  by  its  own 
immediate  psychical  act. 

The  fundamental  form,  however,  in  all  Judg- 
ments is  contained  in  the  statement :  The  Individ- 
ual is  the  Generic  (or  Universal).  Every  Judg- 
ment is  an  act  of  recreating  the  object  and  uttering 
the  same.  When  I  say,  the  windoio-pane  is 
transparent,  I,  this  self-conscious  Individual, 
recreate  the  thought  of  the  window-pane  and 
utter  it  in  a  Judgment.  Already  in  Conception 
I  might  conceive  the  thought  of  the  window-pane, 
or  the  process  of  the  Ego  in  creating  the  window- 
pane;  in  Judgment,  however,  1,  this  Individual, 
am  myself  Judgment,  am  the  Generic,  and 
must  utter  myself  as  generic,  creative.  Hence 
it  comes  that  1,  being  the  Individual  which  is 
generic,  and  knowing  myself  as  such,  can  declare 
that  the  Individual  is  the  Generic  throughout  the 


EATIOCINATION.  505 

universe.  Hence  it  comes  too,  thtit  I  can  say  that 
the  window-pane,  which  is  an  individual  object,  is 
transparent,  for  transparency  is  its  generic  prin- 
ciple, or  that  which  makes  it  a  window-pane.  In 
making  such  a  judgment,  I  am  affirming  myself 
as  the  basis  of  every  Judgment;  I  am  the  self- 
knowing,  self-creative  principle,  the  Generic ; 
here  I  am  the  Judgment  creating  Judgments. 
Unless  I  were  such,  I  could  not  even  say  or  think 
that  yonder  window-pane  is  transparent;  unless 
I  grasped  myself  as  the  individual  which  is  gen- 
eric, I  would  have  no  universal  Form  of  Judg- 
ment, and  could  express  no  special  judgment ;  I 
could  not  make  the  simplest  proposition. 

But  as  the  case  stands,  the  Individual  as  self- 
conscious  Ego  can  grasp  every  individual  thing 
in  existence,  and  judge  the  same,  that  is,  sub- 
sume the  same  under  its  own  Form,  under  itself; 
then  it  can  express  such  formulation  in  judgment. 
Herewith  rises  the  present  stage  of  the  Ego  ; 
man  must  go  forth  and  judge  the  world,  subor- 
dinating it  to  his  Form  ;  he  must  create  anew 
the  entire  realm  of  individual  things,  transform- 
infy  them  into  Judgments.  The  movement  of 
this  new  fact  we  shall  here  outline. 

I.  Immediate.  Such  a  Judgment  simply 
affirms  existence  ;  both  terms  are  terms  of  being, 
direct,  immediate.  TJie  rose  is  red;  Subject 
and  Predicate  are  held  asunder  as  distinct  entities, 
yet  united  by  the  Copula  which  expresses  being. 


606       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

The  Eo-o  in  this  Jiulgment  declares  the  world  as 
immediately  existent  (as  in  Sense-perception), 
which  is  indeed  the  first  Predicate  that  can  be 
applied  to  the  individual  object,  inasmuch  as  the 
Ego  itself  is,  first  of  all,  immediate. 

Yet  the  immediate  Judgment  is  in  the  process 
of  the  Ego,  and  will  of  necessity  show  the  same; 
it  soon  finds  that  it  has  to  be  mediated,  indeed 
has  already  been  mediated.  The  Ego  will  bring 
its  own  divisive  element  into  the  sphere  of  eludg- 
ment,  which  will  therein  show  separation  within 
itself. 

II.  Conditional.  Such  a  Judgment  declares  in 
some  form  that  the  immediately  existent  depends 
on  something  else,  is  not  immediate.  If  this  is 
so,  that  is  so;  the  second  proposition  depends  on 
the  first.  In  this  way  dualism  enters  the  Judg- 
ment, which  becomes  thereby  the  utterance  of 
doubt,  questioning,  probability,  uncertainty, 
contingency. 

Thus  the  Ego  in  Judgment  separates  itself  from 
the  immediate  world,  questions  it,  doubts  it,  and 
finally  declares  that  something  lies  behind  it,  on 
which  in  one  way  or  other  it  depends.  It  is  the 
determined,  which  has  a  determining  cause  or 
essence,  whereby  it  is  mediated.  Therein  the 
Immediate  Judgment  has  moved  through  the 
Conditional  Judgment  and  has  become  a  medi- 
ated Judgment,  which  is  the  following  :  — 

III.  Definitive.     Such  a  judgment  is  the  Defi- 


RA  TIOCINA  TION.  507 

nition  as  Judgment.  Man  is  rational;  there  is 
no  condition  in  this  Judgment,  man  as  man  is 
nothing  else.  It  is  an  immediate  Judgment,  yet 
it  has  been  mediated  through  the  Conditional 
Judgment  which  has  been  negated,  overcome,  in 
order  to  bring  it  forth.  Dualism,  doubt,  con- 
tingency, negation  are  all  in  it,  yet  as  annulled. 
It  is  the  highest  form  of  Judgment,  having,  in  it 
the  complete  process  of  the  Ego  as  a  Judgment, 
and  being  the  third  stage  of  this  process.  When 
I  utter  the  definition  of  an  object  as  a  Judg- 
ment, I  put  into  it  the  threefold  movement  of 
the  Ego. 

Yet  not  explicitly,  for  I  have  not  the  three  sets 
of  terms  for  such  an  utterance.  These,  however, 
are  next  to  be  unfolded,  forming  the  Syllogism, 
whose  process  is  Reasoning.  That  is,  the  implicit 
Judgment  is  to  be  made  explicit. 

III.  Reasoning  —  The  Syllogism. 

As  the  outcome  of  the  preceding  stage,  we 
have  a  world  of  Judgments;  all  things  are 
destined  to  be  brought  under  that  form  of  the 
Ego  and  to  be  uttered. 

Now  each  Judgment  is  single,  stands  by  itself, 
is  particular;  the  result  is,  a  vast  particularity 
of  Judgments,  separate,  struggling,  discordant. 
The  strife  of  Judgments,  which  are  uttered  by 
every  human  being  from  his  own  factory,  fills  the 


508       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

earth  with  noise,  conflict,  even  war.  Such  is 
the  realm  which  we  may  call  the  particularism  of 
the  Judgment,  a  realm  of  multiplicity,  division, 
finitude. 

Now  begins  the  tendency  (in  accord  with  the 
nature  of  the  Ego)  to  unify  this  multiplicity,  to 
overcome  this  particularism,  to  mediate  this  con- 
flict, of  Judgments.  Such  is,  in  general,  the 
mediatorial  act  of  Reasoning  ;  between  two  dif- 
ferent propositions  it  seeks  to  find  the  middle 
term;  between  two  hostile  Judgments  it  looks 
for  the  reconciling  word.  Reasoning  searches 
for,  finds,  and  utters  the  intermediate  Judgment 
which  brings  together  two  extreme  Judgments. 
This,  formally  expressed,  gives  the  Syllogism. 

We  have  already  noted  the  Judgment,  man  is 
rational;  a  second  distinct  Judgment  would  be, 
John  is  a  man.  It  is  the  simple  act  of  Reason- 
ing which  finds  the  middle  term  man  in  these 
two  distinct  propositions,  and  unites  them  in  a 
third  called  the  conclusion  :  John  is  rational. 
An  instance  of  the  Syllogism  can  be  seen  in  these 
three  propositions  expressed  in  the  given  order. 

Now  all  these  propositions,  and  all  possible 
propositions,  or  Judgments,  have  the  one  funda- 
mental form,  the  individual  is  generic.  But  the 
individual  Ego  makes  many  particular  Judg- 
ments, and  there  are  many  individual  Egos  always 
in  the  same  business;  hence  that  realm  which  we 
designated  as  the  particularism  of  the  Judgment. 


BATIOCINATION.  509 

Still,  in  all  this  multiplicity  and  diversity  of 
Judgments,  there  is  a  unity,  a  single  form  and 
a  single  activity,  which  we  have  just  stated. 
Reasoning  seeks  to  bring  out  this  unity  of  Judg- 
ments in  a  Judgment,  to  externalize  this  implicit 
element  which  lurks  in  Judgment. 

It  is  manifest  that  Reasoning  is  mediation  of 
the  difference  of  Judgment ;  still  this  mediation 
is  external,  imperfect,  being  through  a  Judgment 
which  also  has  difference  in  itself  by  its  very 
nature.  But  it  will  have  its  process  too,  which 
will  correspond  to  that  of  the  Judgment.  Hence 
the  Syllogism  will  show  the  following  stages:  — 

I.  The  Immediate  Syllogism. 

II.  The  Conditional  Syllogism. 

III.  The  Definitive  Syllogism. 

The  two  premises  of  the  Syllogism,  its  two 
basic  Judgments,  are  picked  up,  assumed,  not 
proven,  hence  are  not  mediated  in  themselves, 
though  they  mediate  the  Conclusion.  Therefore 
they  contradict  the  very  nature  of  the  Syllogism, 
which  has  for  its  object  to  mediate,  to  prove. 
On  account  of  this  difficulty,  the  Syllogism  will 
try  to  prove  itself  by  itself,  will  try  to  prove  its 
own  premises,  but  will  break  down  in  the  trial, 
and  reveal  its  limitation.  The  Syllogism  is  not 
self-proving,  not  self-determining,  and  therefore 
cannot  adequately  express  the  movement  of  the 
Ego. 

Hence  the   Syllogism    is    finite,    and    goes  to 


510       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

pieces  by  its  own  inherent  contradiction  of  itself. 
It  has  to  assume  its  major  term,  or  its  summum 
genus;  but  whence  did  this  come?  The  Syllo- 
gism cannot  tell,  and  yet  it  hangs  everything  on 
this  outside  assumption.  Ultimately  the  sum- 
mum  genus  has  to  generate  itself,  it  must  be 
generic,  self-creative,  but  all  this  clearly  lies 
outside  of  the  domain  of  the  Svllogism. 

At  this  point  we  begin  to  make  the  transition 
into  the  following  sphere,  that  of  Reason,  which 
has  returned  to  the  starting  principle  of  Ratiocin- 
ation, namely  the  Genus,  given  to  it  by  the  Under- 
standinor.  Ratiocination  has  unfolded  from  the 
Genus  to  the  Summum  Genus,  beyond  which  it 
cannot  reach  ;  it  has  formulated  Thought,  but 
Thought,  being  formulated,  insists  upon  break- 
ing through  the  Form  and  asserting  itself  as  the 
Form-maker;  it  has  developed  the  "  Laws  of 
Thought,"  but  again  Thought  insists  upon  raak- 
ingr  the  Law  as  well  as  obeving  it,  being  Law- 
giver  as  well  as  subject  to  Law.  Thought  as 
Reason  is  the  Summum  Genus,  or  the  Genus 
which  creates  itself  and  its  own  terms;  it  is  not 
only  the  Syllogism,  but  the  Syllogizer  making 
the  Syllogism. 

Ratiocination  is  essentially  the  Logic  of  Aris- 
totle in  its  varied  transformations.  We  find  in 
logical  treatises,  amid  other  material  more  or  less 
adventitious,  these  fundamental  divisions:  Con- 
ception,   Judgment,    Reasoning.     Such    is    the 


EA  TIO  CINA  TION:  5 1 1 

heart  of  the  ordinary  Logic.  But  it  is  grasped 
formally,  tJjat  is,  externally ;  this  is,  however,  but 
one  side  of  it;  the  very  name  indicates  the  limit- 
ation :  Formal  Logic.  Its  treatment  leaves  out 
the  inner  process,  presenting  mainly  the  divisions 
and  the  external  definitions;  the  genetic  move- 
ment of  Conception  vanishes  in  the  fixed  form. 
Complaint  has  always  been  loud  that  Logic  is 
empty,  meaningless,  a  dead  cabinet  of  hollow 
shapes.  Only  too  true  ;  it  lacks  the  Psychosis, 
which  must  be  supplied  to  give  it  life  and  unity. 
Such  is  the  vital  help  which  our  science  can  give 
to  Logic. 

But  these  logical  Forms  are  not  to  be  thrown 
away,  they  are  of  supreme  interest,  and  have 
been  inwoven  into  the  very  fibre  of  Human  Cul- 
ture. Indeed  they  are  just  the  Forms  of  the 
Spirit,  yet  in  separation  from  its  reality,  from 
its  process.  It  was  the  great  idea  of  Aristotle 
to  find  these  Forms  and  to  order  them  out  of  the 
vast  mass  of  speech.  Plato  had  indeed  the  Con- 
ception and  the  Genus,  Aristotle  gave  the  Judg- 
ment and  the  Syllogism,  and  so  completed 
essentially  the  formulation.  Later  logicians 
have  varied  the  matter  and  added  a  good  deal, 
still  the  old  substructure  remams. 

We  have  not  unfolded  the  Forms  of  Judgment 
and  Syllogism,  as  that  would  carry  us  too  far 
into  the  field  of  Logic  proper,  though  it  would 
be  an  enticing  theme  to  rehabilitate  those  Forms, 


512       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

and  bring  back  to  them  their  lost  soul  by  means 
of  the  Psychosis.  The  student  may  be  able  to 
work  out  the  problem  for  himself. 

At  the  passage  out  of  Representation  we  noted 
that  the  Word,  the  highest  product  of  that 
sphere,  called  forth  Thought,  though  it  was  not 
Thought.  In  like  manner,  the  Syllogism,  the 
highest  product  of  Ratiocination,  calls  forth 
Reason,  provokes  it,  demands  it,  though  it  is  not 
Reason.  Thither,  accordingly,  we  must  now 
pass. 


SECTION  THIRD.  —  REASON. 

The  Ego  in  Reason  is  still  Thought,  but 
Thouo;ht  in  its  highest  stage.  Reason  is 
Thouo;ht  recognizing  Thought  as  the  creative 
principle  of  the  Universe.  Reason  is  Concep- 
tion, not  as  simply  unfolding  into  its  own  pro- 
cess, but  Conception  knowing  Conception  as  the 
absolute  process.  Reason,  too,  is  a  Syllogism, 
not,  however,  as  a  mere  external  syllogistic 
form,  but  as  the  Syllogism  which  syllogizes, 
which  creates  the  Syllogism  out  of  itself,  and  is 
thus  the  genetic  syllogistic  act. 

The  formal  Syllogism,  having  to  take  its 
premises  from  the  outside,  and  being  un- 
able to  prove  them  in  itself,  breaks  down 
through  its  own  inner  contradiction,  inasmuch 
as  the  Syllogism  was  just  that  which  in- 
sisted    by     its     very    princi[)le     upon    demon- 

33  (513) 


514       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

stration.  But  it  has  shown  that  in  the  end 
it  cannot  demonstrate,  it  does  not  prove  the  main 
thing  to  be  proven;  it  is  hardly  more  than  a 
hopper  which  has  to  have  the  grain  given  to  it  in 
order  to  grind  out  any  flour.  The  total  process, 
self-determination,  it  cannot  unfold  nor  image. 
It  falls  back  upon  the  summum  genus,  which  is 
really  the  absolute  creative  principle  within 
itself,  the  generic  principle  or  primal  conception 
not  simply  as  subjective  but  as  objective  also ; 
the  summum  genus  is  truly  that  genus  whose 
primordial  differentiation  is  Subject  and  Object, 
or  Ego  and  the  World.  So  far  beyond  itself  has 
the  Syllogism  forced  us. 

Ratiocination  showed  Reason  externalized, 
with  the  moments  of  its  process  fallen  asunder, 
yet  seeking  to  come  together  through  a  mean 
of  some  kind.  The  mediation,  however,  was 
external,  outside  the  thing  itself.  But  Reason 
is  the  self-mediated,  is  the  total  Syllogism  within 
itself,  whose  major  term  is  the  summum  genus^ 
that  greatest  term  which  creates  its  own  terms. 
Ratiocination  has  discovered  that  which  ratioci- 
nates, the  Syllogism  that  which  syllogizes. 
Reasoning  has  found  Reason.  Underneath  the 
ratiocinative  process  was  the  creative  principle 
making  it,  yet  separate  from  it;  the  Syllogism 
has  taken  up  into  itself  the  syllogizer,  and  both 
have  become  one  act.  The  Ego,  having  recog- 
nized itself  as  the  maker  of  the  Syllogism,  whose 


liEAiSON.  515 

principle  is  mediation,  has  found  its  own  com- 
plete process. 

Thought  has,  accordingly,  unfolded  into  Rea- 
son, which  is  Thought  self-conscious,  knowing 
itself  as  the  creative  element  in  the  object.  To 
take  a  former  example,  when  I  simply  think  (or 
conceive)  the  window,  I  enter  immediately  into 
the  purpose  and  meaning  of  the  mind  that  made 
it;  I  grasp  the  genetic  act  thereof  and  make  it 
mine.  But  the  Ego  in  Reason  not  only  thinks 
the  window  immediately  in  grasping  simply  its 
creative  process,  but  thinks  itself  as  the  thought 
of  the  window  ;  Thought  knows  Thought  as  the 
creative  process  of  the  object. 

To  the  rational  man  the  world  is  rational,  and 
he  identifies  it  with  his  Reason;  that  is,  he  thinks 
it  as  a  Thought.  If  he  shows  that  he  has  wholly 
lost  the  power  of  grasping  the  world  about  him 
as  Thought,  he  has  lost  his  Reason.  He  may 
show  that  he  does  not  possess  the  thought  of  a 
window  as  already  given  ;  he  may  nail  a  board 
over  the  window  of  the  school  house  and  shut 
out  its  light.  We  fay  at  once  that  his  own  light  is 
shut  out,  he  is  not  rational,  he  no  longer  compre- 
hends the  thought  of  a  window,  but  destroys  the 
same.  Man  has  to  see,  up  to  a  certain  point,  the 
rational  order  about  him,  and  adjust  himself  to 
it  through  recognition  ;  otherwise  he  has  to  be 
put  out  of  the  rational  world  into  a  mad-house. 
Let  him  use  any  common  object,  say  this  chair. 


516       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

in  an  irrational  way,  let  him  sit  on  it  upside 
down  in  earnest,  he  will  seem  insane. 

Reason  is  truly  Thought  which  knows  itself  as 
all  existence;  it  is  Thought  recosrnizino;  the  Uni- 
verse  as  Thought.  It  seizes  the  totality,  being 
itself  the  totality;  it  is  Person,  Subject,  Ego, 
which  is  individual,  yet  not  the  all-exclusive,  but 
the  all-inclusive  individual  which  is  universal 
recognition,  having  its  own  universal  Self  as  the 
object  to  itself. 

From  a  somewhat  different  standpoint  we  may 
look  at  Reason :  it  will  never  rest  satisfied  with 
the  partial  and  the  particular,  but  carries  the 
same  at  once  up  to  the  total  and  the  universal; 
it  will  not  take  the  link  without  the  chain;  hav- 
ing a  segment  it  com[)letes  the  circle.  It  is  the 
supreme  activity  of  Intellect,  which  transeends 
all  limitation,  yet  posits  the  same  as  its  own;  it 
is  truly  the  eternal  process  of  the  Spirit  and  of 
the  World,  which  through  it  become  one  order 
and  harmony.  From  the  related.  Reason  unfolds 
the  self-related,  from  the  determined,  the  self- 
determined,  from  depeiKlent  being  the  independ- 
ent. It  is  free  Thought  which  has  itself  as  its 
own  content. 

With  such  designations  the  student  will  have 
to  grapple,  though  they  be  somewhat  vague  and 
intangible  at  the  start.  They  must  be  re-thought, 
or  rather  re-created  by  him;  he  must  go  through 
the   creative    process    of    Thought    himself    in 


REASON.  517 

thinking,  above  nil  in  thinking  Thought.  Let 
him  not  follow  indolence  or  bad  advice,  and  dis- 
miss the  whole  as  profitless  subtlety  or  perchance 
as  dangerous  sophistry;  even  if  it  be  a  devil,  let 
him  conquer  it,  and  not  run  off.  So  much  by 
way  of  exhortation,  needful  in  these  days,  when 
impatience  with  and  neglect  of  pure  Thought 
seem  to  be  obscuring  the  speculative  nature  of 
man. 

All  Thought,  indeed,  knows  the  object  as 
itself;  ;but  at  first  such  knowledge  is  implicit, 
is  unconscious,  we  may  say  ;  that  is,  Thought  at 
the  start  seeks  unconsciously  to  identify  the 
object  with  itself.  In  the  Understanding,  the 
Ego  as  Thought  takes  its  own  identity,  and  pro- 
ceeds to  reduce  the  world  to  that  in  some  form  ; 
through  abstraction,  division,  generalization, 
classification,  it  brings  together  what  is  separate 
and  scattered  into  a  unity.  But  this  unity  is 
external  and  the  act  of  bringing  together  is 
external,  is  not  immanent  in  the  matter  so 
brought  into  unity.  In  Ratiocination  the  Ego 
proceeds  to  master  the  external  element,  by  tak- 
ing it  up,  and  positing  it  and  elaborating  it  fully  ; 
Ratiocination  works  over  within  itself  the  differ- 
ent in  all  its  forms,  seeking  to  mediate  the  same 
with  itself.  But  Ratiocinaion,  as  well  as  the 
Understanding,  shows  itself  inadequate  to  give 
the  complete  inner  process  of  the  Ego,  being 
rather  the  outer,  formal,  finite  movement  there- 


518       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

of,  in  which  at  last  the  Syllogism  both  falls 
asunder  within  itself  and  lies  outside  its  own 
creative  act.  But  when  the  syllogizer  syllogizes 
himself,  the  Syllogism  being  he  and  he  being  the 
Syllogism,  we  have  entered  a  new  sphere. 

Thought  rises  to  Reason  when  it  recognizes  its 
own  process  to  be  the  process  of  the  object. 
The  total  Conception  of  the  Ego  sees  the  total 
Conception  of  the  World,  and  identifies  the  two 
sides.  This  identification  of  the  double  process 
is  now  just  the  process,  through  which  the  Ego 
as  Reason  is  next  to  pass.  Here  we  reach  the 
standpoint  of  speculation  or  philosophic  vision: 
Creative  Thought  seeing  Thought  creative  is  the 
speculative  act  of  the  Ego.  The  final  and  most 
perfect  bond  between  man  and  the  universe  is 
the  speculative,  veritably  their  true  and  lasting 
reconciliation. 

The  movement  of  Reason  is,  accordingly,  the 
movement  of  this  speculative  bond  or  mean, 
which  is  to  connect  the  two  processes  of  Subject 
and  Object.  This  speculative  bond  or  middle 
term  is  itself  to  unfold  into  the  complete  i^rocess, 
which  is  to  mediate  between  the  two  extreme 
processes  already  indicated.  The  movement  of 
the  Ego  in  Reason,  as  it  unfolds  into  the  third  or 
mediatorial  process,  which  makes  the  final  identi- 
fication between  itself  and  the  universe,  passes 
throusjh  the  following  stages  : — 

O  DO 

I.  Intuition. 


REASON.  519 

II.  The  Dialectic. 

III.  The  Pisychosis. 

Before  proceeding  to  details,  we  shall  throw 
out  some  hints  concerning  these  activities  in 
advance.  There  is,  first,  the  intuitive  act  of 
Reason,  in  which  the  speculative  bond  is  not  yet 
explicit,  in  which  the  Ego  grasps  the  object  im- 
mediately, and  identities  the  same  with  its 
rational  Self,  without  conscious  division;  the 
process  is  implicit  on  either  side,  the  intuitive 
Eofo  is  not  differentiated  within  itself,  nor  is  the 
intuited  object ;  still  less  is  there  developed  as 
yet  any  mediatorial  process;  the  two  sides  are 
identified  immediately  in  speculative  vision. 
But  next,  in  the  dialectical  act  of  Reason  this 
implicit  paradisaical  unity  between  the  Ego  and 
the  All  is  broken  up,  the  negative  (or  the  Devil) 
enters,  the  struggle  between  finite  and  infinite 
opens,  which  is  really  the  work  of  the  Ego  insist- 
ing upon  being  born  into  the  world  and  conquer- 
ing the  same  even  in  a  state  of  opposition.  The 
result  of  the  dialectical  movement  is  the  mastery 
of  the  Negative  speculatively  ;  both  sides,  sub- 
ject and  object,  show  themselves  to  be  processes, 
and  the  Negative  annuls  itself  into  the  Positive 
in  both.  Hence  both  are  identified  as  one  by 
the  Ego,  which  identification  of  the  two 
is  the  third  act  in  the  process  of  Reason, 
which  we  call  the  Psychosis.  In  the  Psychosis 
the   Ego  makes   its  final  identification   between 


520       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

Subject  and  Object,  or  between  itself  and  the 
Universe ;  it  becomes  aware  of  itself  as  the 
grand  mean  ( the  true  speculative  bond  )  between 
two  processes,  and  this  mean  is  itself  a  process, 
or  rather  the  process  of  all  processes. 

I.  Intuition. 

The  mind  or  total  Ego  now  sees  the  Totality, 
sees  it  immediately.  Such  is  the  fundamental 
fact  of  Intuition,  which,  however,  does  not  ex- 
clude all  mediation,  but  only  the  ultimate 
mediatorial  process.  We  drop  back  to  the  stage 
of  Perception  and  grasp  the  object ;  yet  this  is 
not  the  object  of  Sense,  but  the  object  of 
Thought.  Intuition  is,  therefore,  the  union  of 
perceiving  and  thinking ;  though  it  takes  the 
form  of  Perception,  it  has  the  content  of  uni- 
versal Thought ;  it  is  the  supreme  Sense  which 
looks  directly  upon  the  Totality. 

Manifestly  the  first  characteristic  of  Intuition 
is  immediacy.  Just  as  Sense-perception  was  an 
immediate  seeing  of  the  particular  sensuous 
object,  so  Intuition  is  the  immediate  seeing  of 
the  Universal,  the  Spiritual,  the  Perfect.  It 
does  not  pass  through  the  process  of  Reasoning 
for  its  result,  at  least  not  explicitly  ;  for  Reason- 
ing cannot  give  that  which  Intuition  sees.  In  the 
process  of  Reasoning,  the  highest,  which  is  the 
idimmum  genus,  has   to  be  given ;   whence  did  it 


reason:  521 

come?  Reason  (not  Reasoning)  alone  can  tell, 
of  which  Intuition  is  one  form  of  activity.  God, 
the  True,  the  Beautiful,  the  Good,  the  Universe, 
the  Ego,  cannot  be  proven  by  a  Syllogism;  they 
are  indeed  the  presupposition,  or  rather  the 
origin  of  the  syllogistic  process. 

Still  there  is  much  mediation  implicit  in  In- 
tuition. It  has  the  entire  movement  of  the  Ego 
back  of  it,  from  Sense-perception  on,  and  many 
mental  acts  may  be  analyzed  out  of  it,  perhaps 
all.  But  just  this  analysis  is  not  Intuition,  in- 
deed destroys  it  as  Intuition,  dividing  its  uncon- 
scious unity  of  vision,  and  making  it  something 
else.  Intuition  is  a  process,  but  is  not  conscious 
of  its  process  ;  it  is  an  outburst,  a  spoutuneous 
unpremeditated  cast  of  the  ghmce  into  absolute 
Truth.  The  Ego,  being  self-conscious  and 
separative,  can  recognize  it,  but  it  cannot  ade- 
quately recognize  itself. 

But  while  Intuition  is  the  immediate  act,  what 
it  beholds  is  really  the  self-mediated,  the  self- 
related,  the  great  Totality.  The  Universal  must 
be  self-related;  if  it  were  related  to  any  thing 
else  beside  itself,  it  would  not  be  universal.  In 
like  manner  the  Universal  or  the  Totality  must 
be  self-mediated;  if  it  were  through  another  and 
not  through  itself,  it  would  not  be  the  Totality; 
it  is  immediate,  yet  it  is  also  mediated,  and 
mediated  through  itself.  Here,  then,  we  can 
observe  the  limit  of  Intuition  in  general;   it  may 


522       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

seize  the  Universal,  the  TotaHty,  God,  the 
World,  not  as  self-mediated,  but  as  immediate. 
It  leaves  out  to  a  greater  or  less  extent,  the 
difference,  the  determinateness,  the  process ;  in 
general,  it  does  not  include  the  most  important 
fact  of  mediation,  at  least  the  true  value  thereof. 
Intuition,  therefore,  as  immediate  vision,  sees 
what  is  really  self-mediated,  but  does  not  see  it 
as  self-mediated  fundamentally.  Thus  Intuition 
cannot  adequately  reach  Thought  in  the  final 
process  of  Reason;  Intuition,  though  it  may 
deal  with  the  Negative,  at  last  throws  the  same 
outside  of  itself  and  so  never  attains  the  complete 
mastery  thereof. 

What  is  the  result?  Intuition,  as  a  phase  or 
activity  of  the  Ego,  must  unfold  out  of  itself  in 
its  immediacy  and  pass  over  into  a  mediated 
form  of  the  Reason.  The  Ego,  finding  its  limit, 
transcends  the  same;  being  the  self-mediated  or 
the  self-determined,  the  Ego  must  finally  grasp 
the  object  or  the  Totality  as  self-determined,  and 
show  the  process  thereof,  which  is  essentially  its 
own.  This  will  be  truly  the  process  of  the  Univer- 
sal, which  is  indeed  the  universal  Process  or  the 
Universal  mediating  itself.  Such  is  the  outlook 
over  Intuition,  it  moves  of  itself  into  the  dialect- 
ical form  of  Reason,  which  is  the  second  stage  of 
Reason,  whose  positive  characteristic  we  shall 
find  to  be  the  mastery  of  the  Negative. 

But  before  we  leave  Intuition,  we  must  note 


BEASON.  .'>23 

its  development,  which  will  pass  through  three 
stages, 

I.  The  Intuition  of  the  Objective  World  ;  the 
immediate  seeing  of  the  process  in  Nature,  which 
is  itself  the  external  and  immediate. 

II.  The  Intuition  of  the  Subjective  World,  in 
which  the  Esro  sees  the  Ego  organizing  itself  in 
all  its  activities  and  making  a  science  of  itself. 

III.  The  Intuition  of  the  Universe,  or  of  the 
Divine  Order  of  the  World,  in  which  the  Ego 
beholds  the  Universal  Ego  and  its  Forms 

I.  Intuition  of  the  Objective  World.  The 
Ego  at  first  goes  forth  and  beholds  the  process  of 
the  object  immediately,  though  the  unconscious 
implication  here  is  that  the  Ego  itself  is  this 
process.  It  turns  instinctively  to  the  thing  and 
seeks  to  fathom  that,  to  get  the  meaning,  the 
process  thereof;  it  strives  for  an  immediate 
insight  into  the  object,  which  is  of  various  grades. 

The  intuiting  Ego,  looking  out  upon  the 
reality  does  not  simply  regard  the  object  in 
its  sensuous  limits,  but  connects  it  with  its 
environment,  and  elevates  it  into  a  totality, 
which  is  its  ideal  counterpart.  I  behold 
the  window,  I  think  it  and  understand  it,  even 
reason  about  it;  still  when  I  fully  intuit  the  win- 
dow, I  do  something  more ;  I  have  to  connect  it 
with  the  room  which  it  ventilates  and  lights,  with 
the  house  of  which  the  room  is  a  part,  perchance 
of  the  street  on  which  the  house  stands  in  rela- 


524       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

tion  to  other  houses.  Indeed  with  whatever 
object  I  have  to  do,  I  must  put  it  into  its  rational 
order,  which  I  have  to  grasp  by  Intuition  at  last, 
however  much  I  may  study.  This  is  the  seizing 
of  relations  which  are  near  the  object  —  relative 
Intuition. 

Higher  is  that  Intuition  which  sees  the  com- 
pleted cycle  or  cycles  in  nature,  or  in  life,  or  in 
history.  The  first  need  of  man  is  to  grasp  the 
cycle  of  the  day,  then  of  the  seasons;  the  water 
flowing  down  the  river  must  return  to  the  foun- 
tain head;  even  the  migrating  birds  move  in 
cycles,  going  and  returning.  Intuition  grasps  this 
necessity  of  nature,  sees  it  as  law,  and  as  its  own 
law  too.  Experience  tells  us  of  these  single 
cycles;  but  Intuition  beholds  them  as  universal, 
not  as  an  inference  from  without,  but  from  its 
own  insight,  its  own  self-knowled2:e. 

Then  we  have  scientific  Intuition,  which  is  not 
merely  developed  from  the  study  of  details,  but 
is  the  spontaneous  act  of  the  Reason  also.  It  is 
said  that  Cuvier  needed  only  a  bone  to  recon- 
struct the  whole  animal,  he  would  build  out  of 
the  one  bone  the  skeleton,  the  flesh,  the  habits, 
and  even  the  animal's  environment.  In  the  one 
part  he  saw  the  total ;  in  the  small  segment  the 
whole  cycle  of  the  animal.  Undoubtedly  this 
skill  presupposed  great  knowledge  and  study  ; 
but  a  naturalist  of  greater  learning  than  Cuvier 
may  not    have    his  Intuition  of  the  whole,  this 


BEASON,  525 

vision  of  the  totality  suggested  by  one  particular. 
Just  one  particular  aud  the  whole  springs  up 
before  the  mind  :  that  is  Intuition.  Darwin,  too, 
has  this  scientific  Intuition  (sometimes  it  is 
called  scientific  Imagination)  which  can  seize  a 
vast  chain  of  evolution  through  one  link;  then 
he  can  go  to  work  and  prove  his  Intuition  by 
reasoning,  bv  induction  so-called.  Newton's  case 
of  seeing  the  movement  of  the  physical  universe 
in  the  fall  of  an  apple  is  not  unknown. 

Sometimes  the  scientific  man  drops  back  upon 
his  inductive  syllogism,  denies  the  higher  intui- 
tive Reason.  Very  different  was  Goethe,  the 
naturalist.  He  saw  that  the  multiplicity  of  the 
plant  had  its  unity  in  the  leaf,  this  leaf  he 
unfolded  into  the  total  cycle  of  plant  form.  He 
discovered  the  intermaxillary  bone  by  scientific 
Intuition  ;  but  the  scientists  denied  its  existence 
for  a  quarter  of  a  century,  though  it  is  now 
found  always  in  the  jaw.  No  doubt  there  is  a 
danger  here,  the  vision  may  become  fantastic 
and  see  what  does  not  exist. 

In  like  manner  an  event  may  suggest  a  cycle 
of  events;  we  have  already  alluded  to  the  affair 
of  the  Diamond  Necklace,  which,  to  Goethe's 
mind,  foreshadowed  the  French  Revolution.  A 
gesture,  a  look,  a  word  may  be  a  part  which,  to 
an  intuitive  glance,  will  reveal  the  total  man,  or 
the  complete  action.  Most  people  have  some 
share  of  intuitive  power,  must  have,  if  they  are 


526       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

rational;  the  rare  spirits  make  it  an  all-seeing 
power.  It  is  also  claimed  more  for  women  than 
for  men. 

Cuvier's  bone  was  a  very  small  part  of  what 
he  saw ;  the  rest  was  himself.  The  total  animal 
was  his  own,  made  by  him,  created  as  God 
created  Eve,  from  a  bone.  His  Ego  unfolded  it 
out  of  itself,  though  he  never  saw  the  animal, 
though  it  does  not  now  exist,  inasmuch  as  it  be- 
longs to  some  past  geologic  epoch.  It  is  manifest 
that  he  possessed  the  animal  without  the  bone, 
his  was  the  total  order  of  which  the  bone  or  even 
the  animal  was  but  one  manifestation.  That 
order  was  his  own  Ego.  The  contemplation  of 
Nature  led  to  his  own  Self.  And  this  is  the  high- 
est fruit  of  physical  science,  very  rarely  plucked 
however,  because  so  high:  it  leads  man  from  the 
particular  to  the  universal,  from  chaos  to  order, 
from  Nature  to  the  Spirit  ordering  Nature  by 
way  of  the  Intuitive  Reason,  and  not  by  that 
of  the  inductive  syllogism,  which,  however,  has 
its  place. 

II.  Intuition  of  the  /Subjective  World.  The 
Intuitive  Reason,  in  seeing  what  is  total  and 
complete  in  Nature,  is  brought  back  to  itself  and 
then  finds  an  order  corresponding  to  what  it  saw 
outside  of  itself.  Really  it  has  discovered  itself 
in  discovering  the  objective  fact ;  it  went  forth 
to  seek  the  external  and  found  the  internal.  If 
it  has  adequately  explained  Nature,  it  has  even 


EEASON.  527 

more  adequately  explained  itself,  inasmuch  as 
whatever  it  knows,  it  knows  only  through  its 
own  activity.  All  external  knowing  must  be 
likewise  an  internal  knowing,  for  that  which 
knows  is  the  Ego,  and  that  which  is  known,  in 
order  to  be  known,  must  be  translated  into  the 
Ego.  If  there  is  anything  outside  of  the  known, 
like  the  so-called  unknowable,  surely  we  can 
know  nothing  of  it,  can  say  nothing  concerning 
it,  cannot  logically  call  it  even  by  the  name  of  un- 
knowable. For  if  we  affirm  that  a  certain  realm 
is  unknowable,  we  have  to  know  a  good  deal 
about  it,  in  fact  the  whole  nature  of  it,  to  say  so. 

The  Ego  now  sees  itself  as  the  process,  spe- 
cially as  the  threefold  process  of  itself.  Self- 
consciousness  we  have  already  called  this  stage, 
whose  movement  is  the  Self  or  Ego  rising  to  a 
recoofnition  of  itself  as  the  universal  process, 
which  orders  not  only  Nature  or  the  outside  world, 
but  itself.  Thus  the  Ego  comes  to  the  Intuition 
of  Self,  for,  even  though  it  be  a  process,  it  must 
at  last  intuit  just  this  process. 

That  is,  the  psychological  movement,  as  hither- 
to unfolded,  has  gone  forward  until  it  has  reached 
its  ground  in  the  Intuitive  Reason,  or  the  Ego 
intuiting  itself  as  the  organizing  principle  of  the 
Subjective  World,  which  is  indeed  itself.  Thus 
the  Ego  sees  itself  immediately  as  the  self-organ- 
izer. In  Sense-perception  the  Ego  really  beholds 
the  sensuous  object  in  Space  and  Time  as  itself, 


528       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

annulling  the  same  and  then  recreating  it  in  order 
to  perceive  it.  In  Representation  the  object  is 
already  the  Ego's  own,  but  as  image,  this  being 
also  a  reproduction  by  the  Ego  of  its  own  internal 
content.  In  Thought  generally  the  Ego  beholds 
its  own  process  in  the  world  as  a  whole;  in  the 
present  form  of  Intuition,  which  is  a  stage  of 
Thought,  the  Ego  beholds  itself  as  the  process  of 
the  Subjective  World. 

Throughout  the  foregoing  exposition,  the 
appeal  has  always  been  made  to  the  Ego  that  it 
intuit  its  own  process,  that  it  see  itself  organ- 
izing the  minutest  psychical  detail.  The  reader, 
therefore,  is  familiar  with  this  intuitive  procedure, 
since  he  has  been  exercising  himself  in  it  more 
or  less  implicitly  from  the  beginning  of  the 
present  psychological  movement.  Now,  how- 
ever, he  has  come  to  know  himself  as  such 
intuitive  activity,  and  through  it  as  the  organizer 
of  the  science  of  mind. 

The  Ego  as  Intuitive  Reason  has  now  trav- 
eled through  Nature  and  Self,  the  objective 
and  subjective  spheres,  and  finds  itself  one  in 
both,  and  indeed  both  as  one  and  itself.  It  sees 
itself  as  the  active  unifying  principle  which  joins 
together  the  external  and  internal  worlds;  it 
beholds  the  twain,  the  twofold,  the  grand  dual- 
ism united  in  the  Self,  which  is  the  self-active, 
self-knowing  Ego  looking  upon  and  identifying 
both  worlds. 


REASON.  529 

At  the  same  time,  the  Ego  has  difference  upon 
it,  is  this  particular  finite  Ego.  Still,  in  order  to 
be  Esq  at  all,  it  must  see  the  Ego  as  universal; 
it  must  intuit  the  Universal  Ego  as  its  own 
counterpart,  completion  and  true  essence.  There 
could  be  no  individual  Ego,  unless  there  was  an 
universal  Ego,  which  the  former,  in  order  to  be 
itself,  must  behold  as  universal,  the  self-creat- 
ing, self-realizing  energy  of  the  Universe,  the 
infinite  Person  or  Subject-Object. 

III.  Intuition  of  tlie  Universe,  oi' of  the  Divii^e 
Order  of  the  World.  Not  the  physical  Universe 
is  here  meant,  but  the  Universe  as  Spirit  and  the 
realization  of  Spirit,  or  as  absolute  subject-object. 
This  is  the  highest  reach  of  the  Intuitive  Reason, 
which  now  looks  upon  the  pure  Idea  and  its 
Forms,  communes  with  the  Divine  Ego  and  its 
manifestations  directly,  immediately.  The  Ego 
in  Intuition  beholds  (intuits)  the  Universal  Ego, 
or  the  Universe  as  Ego  realizing  itself  and  mani- 
festing itself  in  its  own  eternal  shapes.  That  is, 
we  are  now,  in  this  psychological  development, 
to  rise  to  the  Divine  and  participate  in  the  same 
by  Vision  ;  the  individual  Ego  is  to  see  not  only 
the  Godlike,  but  to  share  in  the  Vision  of  God. 

We  may  say,  in  passing,  that  the  word  Litui- 
Hon  is  sometimes  applied  to  sensuous  Perception 
of  the  object;  not  so  here,  though  this  too  is  a 
kind  of  Perception  ;  but  the  object  is  now  very 
different  from  that  of  the  senses. 

34 


530       PSYCHOLOGY  AND   THE  PSYCHOSIS.  . 

The  Ego  in  Intuition  will  also  have  its  process, 
intuiting  first  the  most  immediate  Form  of  the 
Divine  Order  in  Justice,  thence  passing  to  its 
Forms  of  Manifestation  in  the  Beautiful,  Good 
and  True,  and  finally  beholding  the  Divine  Ego 
itself  in  the  pure  Form  of  itself. 

1.  Justice.  The  Intuition  of  Justice  as  a 
principle  of  the  Divine  Order  of  the  World,  has 
shown  itself  in  all  ages,  is  indeed  the  very  founda- 
tion of  a  Social  Order.  Man  is  to  get  his  own, 
good  and  bad;  he  is  to  have  his  deed  returned 
to  him,  which  return  of  the  deed  takes  place 
through  this  Order  in  some  form;  such  is  the 
grand  primal  human  discipline,  through  which 
man  can  associate  with  his  fellow-man.  Justice 
declares  primordially  that  the  individual  shall 
live  an  universal  life,  or  take  the  penalty  of  not 
so  living.  Every  Ego  must  intuit  Justice,  must 
recognize  and  realize  in  himself  the  Just,  in 
order  to  exist  in  an  institutional  world. 

The  State  has  its  end  in  Justice,  to  give  to 
each  his  own  {suum  cuique),  specially  to  give 
back  to  the  doer  his  deed.  Such  is  the  ideal 
purpose  of  the  State,  not  by  any  means  realized 
or  perhaps  realizable ;  so  above  Institutional 
Justice  we  can  still  often  see  hovering  the  hand 
of  Divine  Justice.  Particularly  is  this  last  the 
beloved  theme  of  the  Prophets  and  the  Poets. 
See  Isaiah,  see  Homer;  the  latter  in  his  Odyssey 
portrays  Divine  Justice  meting  out  to  those  per- 


REASON.  531 

fidious  Suitors  their  own  deeds  just  through 
the  man  whom  they  have  wronged,  Ulysses.  In 
Shakespeare  the  king,  the  head  of  the  State  and 
the  fountain  of  Institutional  Justice,  has  done  the 
work  of  guilt ;  still  Macbeth  and  Claudius  are  to 
have  their  deeds  brought  home  through  what  the 
poet  calls  God's  Justice,  which  is  verily  a  prin- 
ciple of  the  Divine  Order  of  the  World. 

Butthe poet's, the  prophet's, the  artist's  expres- 
sion of  this  Divine  Order  is  a  new  manifestation 
of  it,  realized  in  objective  shapes,  and  reflecting 
it  back  to  man  that  he  may  behold  it  anew  and 
know  it  beforehand.  Man  must  have  Justice, 
before  he  can  portray  Justice.  Justice  is  the 
first,  immediate  realization  of  this  Divine  Order 
of  the  World,  which  founds  society  and  presup- 
poses of  every  individual  that  he  have  some  In- 
tuition of  it  directly.  Still  he  is  to  have  more, 
he  is  to  see  it  projected  into  new  Forms  which 
again  he  must  intuit. 

2.  The  Beautiful,  Good,  and  True.  Such  is 
the  division  in  the  sphere  of  Intuition,  yet  all 
these  divisions  are  manifestations  of  the  Divine 
Ego,  reflecting  its  order  and  harmony,  in  a  three- 
fold manner  —  in  the  sensuous  object,  in  the  deed 
and  in  the  word,  through  artist,  saint,  sage, 
touching  respectively  the  feeling,  the  will,  and 
the  intellect  of  the  Ego  which  intuits  them. 

(1)  The  Beautiful  images  the  Divine  Idea  (or 
Ego)  in  a  sensuous  shape,  which,  however,  must 


532       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

be  seen  not  merely  by  an  act  of  outer  Perception, 
but  of  inner  Intuition.  Not  the  mere  external 
look  can  reveal  the  Sistine  Madonna  to  the  Ego  ; 
an  internal  vision  is  required,  an  Intuition  of 
the  Divine  manifesting  itself  to  the  senses  in  Art. 
We  behold  it  immediately  and  call  it  beautiful. 
The  artist  is  he  who  thinks  (so  to  speak)  through 
the  sensuous  form,  and  utters  his  conception  of 
the  Divine  in  that  way. 

(2)  The  Good  images  in  the  deed  the  Divine 
Order,  which  is  seen  to  be  furthered  by  such  a 
deed,  or  perchance  brought  forth  and  realized. 
Here  we  may  see  a  division  into  means  and  end ; 
the  Good  is  the  act  which  has  as  its  end  the 
fulfillment  and  realization  of  the  Divine  ;  it  mani- 
fests, therefore,  the  Divine  as  the  Will.  The 
Human  Will  doing  the  Divine  Will  is  the  great 
terrestrial  manifestation  of  the  Good. 

(3)  The  True  is  the  utterance  of  the  Divine 
Order  in  the  Word.  There  are  many  kinds  and 
grades  of  Truth  ;  here  we  restrict  the  term  to 
the  meaning  just  given.  The  Intuition  of  the 
True  is  not  reasoned  out,  but  expressed  imme- 
diately by  the  sage,  seer,  poet;  he  sees  the  grand 
reality  of  the  Universe  and  utters  the  same  in 
his  immediate  form.  The  Word  is  the  highest 
of  these  finite  manifestations  of  the  Divine, 
taking  up  into  itself  and  setting  forth  anew  both 
the  Beautiful  and  the  Good,  and  creating,  in  its 
final  organized  utterance,  a  Bible. 


BEA80N.  533 

The  Beautiful,  Good  and  True  have  now  run 
their  course.  They  arc  all  seen  to  be  finite  man- 
ifestations of  the  Infinite,  terrestial  forms  of  the 
celestial,  the  limited  Ego  intuiting  the  unlimited 
through  the  limited.  Thus  they  all  reveal  a 
grand  breach  or  division  between  Form  and 
Content  —  a  finite  form  expressing  an  infinite 
Content.  The  Word,  however  high  and  holy, 
still  falls  short  of  uttering  the  Holy  of  Holies, 
which  it  finally  utters  to  be  unutterable.  The 
Ego,  however,  is,  by  its  very  nature,  limit- 
transcending;  so  it  transcends  this  limit  of  the 
Word  and  of  all  Art  and  Expression,  till  it  stands 
face  to  face  with  the  Infinite  itself,  or  the  Divine 
Person. 

3.  Intuition  of  the  Divine  Ego.  Such  is  the 
point  which  the  Intuitive  Ego  has  reached;  it 
beholds  the  soul  of  the  Universe  as  Person,  it 
sees  the  Creator  of  the  Divine  Order  of  the 
World.  The  Beautiful,  Good,  and  True  were 
divine  manifestations,  but  the  Ego  now  beholds 
immediately  the  Ego  which  manifested  itself  in 
them,  sees  through  the  Creation  to  the  Creator 
and  communes  with  Him. 

Hence  it  is  that  Dante  ends  his  great  poem 
with  the  Vision  of  God,  he  can  no  longer  utter 
that  which  is  unutterable  ;  the  poet  has  attained 
the  blessed  goal  of  his  long  journey ;  no  more 
art,  no  more  song,  but  Vision.  Somewhat  in 
the  same  fashion,  yet  less  distinctly,  does  Goethe 


534       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

bring  to  an  end  his  universnl  poem,  Faust,  in  the 
Mystic  Chorus  singino;:  The  Indescribable  is  here 
accomplished  {Das  Unbeschreibliche  Hier  wird 
gethan).  That  is  certainly  the  end  of  all  descrip- 
tion, and  so  the  song  ceases. 

Already  we  have  found  that  our  simplest  act 
of  knowing  implies  the  Divine  Ego  as  Creator  of 
the  World.  All  cognition  is  essentially  recogni- 
tion ;  in  the  first  stage  of  Sense-perception,  we 
cannot  perceive  a  sensuous  object  in  Space  and 
Time  without  the  presence  of  the  Divine  Ego  in 
the  object;  in  fact,  that  is  just  what  we  uncon- 
sciously see  and  identify  therein.  But  now  we 
have  traveled  through  the  psychological  process 
till  the  Ego  intuits  the  Universal  Ego  creating 
the  Universe,  creating  the  very  object  which  it 
once  externally  perceived.  The  fact  that  the 
Divine  Ego  was  implicit  in  the  object  made  it 
possible  to  be  perceived  and  identified  by  an 
Ego.  Thus  the  psychological  process  has  led  us 
up  to  the  Intuition  of  the  Divine  Person  as  Cre- 
ator. 

At  this  point  we  may  just  note  the  parallelism 
of  Psychology  with  Religion,  which  also  prom- 
ises that  its  true  followers  "shall  see  God." 
The  individual  Ego,  unfolding  through  itself 
while  seeking  to  know  the  objective  world,  finds 
its  complement  and  fulfillment  in  the  Universal 
Ego,  which  it  at  last  beholds  immediately.  The 
religious  consciousness,  developing  through  inner 


REASON.  535 

experiences  usually,  reaches  its  culmination  in 
the  Intuition  of  God. 

Still  the  religious  consciousness  is  not,  even  in 
this  lofty  sphere,  free  of  the  opposite,  of  the 
grand  dualism.  It  is  not  blasphemy  but  the 
statement  of  a  fact,  a  fact  vouched  for  by  the 
saints  of  all  ages  and  climes,  by  St.  Francis  as 
well  as  by  Luther,  that  the  Intuition  of  God  has 
its  counterpart  in  the  Intuition  of  the  Devil,  who 
is  also  seen  face  to  face.  Thus  the  Negative  slips 
into  our  intuitive  Eden,  as  the  Serpent  once 
slipped  into  Paradise. 

But,  dropping  the  imaginative,  poetical  and 
religious  forms  of  utterance,  we  may  come  back 
to  the  purely  psychological  way  of  stating  the 
case:  the  Ego  as  Intuition,  being  immediate, 
finds  itself  limited  therein  and  must  be  mediated. 
The  intuitive  world  puts  the  Negative  outside  of 
itself  and  thus  falls  into  dualism,  separation, 
finitude.  The  P^go,  however,  cannot  exclude  the 
Negative  from  itself,  but  must  take  it  up,  and 
master  it  completely  and  finally,  giving  in  its 
process  the  universal  form  of  such  mastery. 
This  is  the  Dialectic,  next  to  be  unfolded,  which 
may  be  named  the  utter  and  final  rout  of  the 
Devil  and  all  his  legions,  if  one  prefers  to  read 
the  matter  in  that  way.  Just  as  the  religious 
consciousness  demands  that  the  Evil  One  be 
overthrown,  and  gives  its  formula  for  the  same, 
so  the  psychological  consciousness  demands  that 


536        PSYCHOLOGY  AND    THE  PSYCHOSIS. 

the  Negative  be  mastered,  and  that  the  process 
thereof  be  formulated  in  its  pure  activity. 

II.  The  Dialectic. 

Tlie  difficulty  with  Intuition  is  that  it  leaves  out 
mediation  ;  it  can  really  give  no  account  of  itself, 
has  no  account  to  give.  It  sees  and  proclaims, 
those  who  listen  must  see  too,  or  remain  outside 
the  vision.  When  I  can  construe  or  prove  my 
Intuition,  it  is  no  longer  Intuition;  the  prophet, 
the  seer,  the  poet  is  not  a  reasoner.  The  result 
is  that  the  True,  the  Beautiful,  the  Good,  the 
Universal,  the  Divine,  merel}'  as  intuited,  remain 
abstract,  undeveloped,  cjuite  helpless  against  the 
assault  of  the  Negative,  which  is  outside  of  them. 

The  next  thing  is  that  the  Negative  be  taken 
up  and  put  inside  of  them,  and  thus  made  a  part 
of  their  process  ;  thereby  they  are  determined 
within  themselves,  and  become  truly  concrete. 
The  movement  of  the  Ego,  by  means  of  which 
the  immediate  or  intuitional  stage  of  Eeason  is 
mediated  into  the  complete  process  of  Eeason  is 
called  the  Dialectic  — a  word  transmitted  to  us 
from  ancient  Greece. 

The  Dialectic  starts  with  the  Paiticular,  the 
Finite,  the  Negative,  in  which  it  shows  contradic- 
tion; this  contradiction,  however,  dissolves  itself 
in  its  very  nature,  or  the  negation  negates  itself 
and  brings  forth  the  Positive.     Such  is  the  result 


SEASON.  537 

of  the  total  movement  of  the  Dialectic,  which  thus 
determines  the  intuitive  ideas  of  Reason  within 
themselves,  making  them  concrete  and  a  process. 
In  this  way  the  Dialectic  is  speculative,  positive, 
the  living  principle  of  all  inner  determination; 
through  the  Dialectic  the  Ego  wins  the  mastery 
of  the  Negative,  making  it  over  into  an  element 
of  its  own  movement.  As  the  outcome  of  the 
Dialectic,  we  unfold  into  the  principle  of  self- 
determination,  including  all  outsideness. 

Abstruse  enough  are  these  statements,  and  the 
reader  is  probably  crying  out  for  examples. 
But  the  trouble  is  that  the  example  itself  must 
be  dialectical,  and  so  requires  in  advance  just 
what  is  to  be  exemplified.  Let  him,  however, 
take  the  idea  of  the  Negative,  make  it  universal, 
and  see  what  becomes  of  it.  Must  it  not  negate 
itself? 

The  Ego  as  dialectical  Reason  is  negative,  sep- 
arative, just  the  opposite  of  the  simple  identity 
of  Intuition  ;  it  enters  the  realm  of  dualism,  of 
finitude,  which,  however,  is  to  annul  itself 
through  the  process  of  the  Dialectic.  Intuition 
may  be  deemed  a  kind  of  Paradise,  into  which 
the  Devil  slips  under  the  form  of  the  Dialectic. 
This  too  has  its  movement  until  it  unfolds  into 
the  pure  process  of  the  Negative. 

I.  First  of  all,  the  Dialectic  has  to  deal  with 
the  Immediate  in  one  form  or  other,  mediating 
it  and  showing  it  to  be  a  phase  of  a  process.    The 


538       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

immediate  sensuous  object  before  me,  yonder 
cloud  for  instance,  can  only  be  known  in  truth 
as  a  part  of  a  process.  Already  we  have  often 
noticed  the  first  stage  of  the  Ego  to  be  immedi- 
ate. Its  dialectical  movement  begins  when  the 
Ego  determines  itself  as  the  other  of  itself,  as 
its  own  opposite  and  object,  as  it  does  in  con- 
sciousness. It  is  thus  the  Different  in  itself;  as 
such,  it  must  differ  from  itself,  and  therein 
annul  the  difference  and  return  to  unity. 

Hence  the  Ego  is  really  the  Dialectic,  which 
is  its  innermost  process  of  Self.  Its  three 
stages,  so  often  introduced  in  the  course  of  the 
present  book,  are  connected  dialectically.  First 
is  the  immediate  stage,  which  is  that  of  simple, 
undeveloped  identity;  this  in  turn  becomes 
mediated  through  Difference.  Pure  immediacy 
is  untrue,  though  it  be  the  starting-point;  every- 
thing is  mediated.  This  is  the  fundamental  fact 
with  the  Ego  itself  in  all  its  manifestations.  It 
sees  itself  as  process,  and  it  sees  all  things  in  the 
process.  To  be  sure,  it  is  not  mediated  from 
without,  but  from  within,  that  is,  self-mediated. 
The  Ego  as  Subject  is  not  only  dialectical,  but  is 
the  Dialectic  itself,  annulling  its  own  immediate- 
ness  and  through  its  own  movement  becomins: 
self-mediation. 

II.  The  object  also  is  dialectical  in  its  innu- 
merable forms,  which  make  up  the  realm  of 
finitude.     The  intuitive  Reason,  in  its  Intuition 


REASON.  539 

of  God,  necessarily  calls  up  the  grand  dualism 
between  the  Human  and  Divine,  between  the 
Finite  and  the  Infinite  ;  with  these  last  thoughts 
the  Dialectic  specially  occupies  itself.  The  finite 
world  is  the  distinctive  arena  of  dialectical  mani- 
festation, in  which  the  finite,  is  to  show  its  own 
inherent  nature  by  making  itself  finite,  by  bring- 
ing itself  to  an  end,  that  is,  by  annulling  itself 
and  therein  revealing  itself  as  a  phase  of  the 
infinite  process. 

The  Ego  as  subject,  being  limited  by  the 
object,  knows  itself  as  finite,  but  as  finite  it  also 
knows  that  it  must  come  to  an  end,  negate  itself 
and  pass  over  into  its  opposite  ;  through  this  inner 
process  of  itself  it  transcends  its  finitude  and  be- 
comes infinite.  But  this  Infinite,  being  opposed 
to  and  hence  limited  by  the  Finite,  is  therein 
itself  finitized  ;  so  we  have  to  affirm  that  the  In- 
finite as  opposed  to  the  Finite,  is  itself  finite. 
But  the  Finite  by  its  own  necessity  must  end 
itself,  and  become  again  the  Infinite.  Now 
this  second  Infinite  which  has  unfolded  itself 
through  the  Finite  is  not  the  same  as  the 
first  or  immediate  Infinite,  but  is  really  the 
process  which  takes  up  into  itself  the  Finite 
as  a  moment  or  element.  In  like  manner,  the 
Dialectic  of  the  immediate  Finite  shows  the  latter 
annulling  itself  and  passing  over  to  its  opposite, 
the  Infinite,  and  thus  again  forming  the  process 
already  described. 


540       PSYCHOLOar  AND    THE   PSYCHOSIS. 

Such  is,  in  general,  the  Dialectic  of  the  Finite 
and  Infinite,  each  of  which  has  shown  itself  con- 
stituting a  process;  thus  they  make  two  pro- 
cesses which,  however,  are  to  be  identified  as 
one.  But  this  identification  is  itself  a  process  of 
the  Ego,  the  third  mediatorial  one,  which  is  the 
final  mediation  of  the  two  opposites  of  the  Uni- 
verse, namely  the  Finite  and  the  Infinite.  But 
this  is  a  step  which  will  be  considered  later  on. 

In  the  two  manifestations  of  the  Dialectic 
above  given,  the  Immediate  and  the  Finite,  we 
may  spy  out  a  common  movement.  The  Imme- 
diate annulled  itself  and  passed  over  to  the 
Mediated,  yet  this  too  annulled  itself  and  became 
the  Self-mediated,  or  the  process.  In  like  manner 
the  Finite  comes  to  an  end  through  itself,  and 
goes  over  to  the  Infinite,  which,  however,  an- 
nuls itself  as  the  opposite  of  the  Finite,  and 
forms  the  process  with  the  same.  In  both  these 
dialectical  movements  there  lurks  a  common  prin- 
ciple; what  is  it?  Annulment,  or  the  Negative 
with  its  process,  which  we  may  in  general  call 
negativity. 

III.  This  common  principle,  the  Negative,  is 
itself  dialectical  ;  indeed  the  Dialectic  is  essen- 
tially just  the  movement  of  the  Negative  which  is 
now  to  be  looked  at  as  it  is  in  itself,  in  its  own 
process, —  the  whole  constituting  a  brief  science 
of  negativity. 

First   of  all,    there    is    the    simple   Negative, 


SEASON.  541 

which  may  be  called  immediate,  which  manifests 
itself  in  change,  in  destruction,  in  limitation  of 
every  kind.  As  before  said,  it  is  the  immanent 
principle  in  the  world  of  finitude ;  it  is  the 
demiurge  whose  work  is  to  make  all  things  a 
fleeting  show  of  reality.  But,  in  the  second 
place,  the  Negative,  to  be  true  to  its  principle, 
must  negate  itself;  destruction  destroys  destruc- 
tion at  last,  the  fire  burns  itself  out  and  is  no 
longer  fire.  We  see,  therefore,  that  the  Nega- 
tive is  inherently  self-negative;  even  Satan,  in 
the  legend,  tortures  not  his  foes,  but  his  follow- 
ers, who  are  himself.  In  the  third  place  this 
neo-ation  of  the  Negative  is  not  to  remain  a 
negation,  is  not  to  be  merely  self-destroying,  but 
must  advance  to  the  Positive ;  the  negation  of 
the  Negative  must  be  made  through  the  activity 
of  the  Ego  the  grand  affirmation.  Or  morally 
considered,  repentance  is  not  simply  to  annihilate 
the  bad  in  man,  but  to  bring  forth  the  good. 
Such  is  the  dialectical  process  of  the  Negative  in 
its  completeness. 

Let  u?  turn  the  matter  over  again.  The  Neg- 
ative at  first  negates  something,  which  is  its 
immediate  act;  then  it  negates  the  negation, 
which  is  itself,  and  remains  negative  therein; 
finally  it  reaches  the  Positive  by  negating  the 
Neo-ative,  and  this  Positive  is  the  process  of  the 
world  eternally  going  on  and  not  a  dead  result. 
Let  us  grasp  the  thought  of  change  and  see  what 


542       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

the  total  process  of  it  means.  At  the  start  we 
say  that  all  changes,  all  is  transitory;  yet  even 
thus  change  itself  must  change,  being  included  in 
the  all;  but  if  it  changes,  it  must  be  other  than 
change,  it  must  be  permanent.  Thus  we  cannot 
think  chana;e,  without  thinkins;  it  as  the  abiding; 
process  of  itself  ;  for  if  all  changes,  one  thing  . 
surely  abides,  and  that  is  change. 

This  dialectical  movement  of  the  Negative 
runs  deep  all  through  the  modern  world,  which 
is  largely  a  world  of  negation,  seeking  somehow 
to  found  itself  upon  doubt,  denial,  skepticism, 
agnosticism.  But  the  man  who  declares  that  he 
cannot  know,  is  already  self-negating,  for  even 
such  a  declaration  can  only  rest  upon  knowl- 
edge :  he  knows  that  he  cannot  know.  The 
movement  of  the  Negative  has  found  its  com- 
pletest  poetical  expression  in'  the  marvelous 
drama  of  Faust,  which  draws  its  theme  from  the 
heart  of  the  century,  and  reveals  the  mastery  of 
the  Negative. 

If  we  have  entered  into  the  soul  of  the  preceding 
movement,  we  have  reached  the  insight  into  what 
may  be  called  the  duplicity  of  tlie  Negative^  its  in- 
herent twofoldness,  yet  oneness ;  it  is  the  insight 
into  the  nature  of  that  spirit  which  denies  and 
destroys,  yet  which  thereby  brings  forth  new  life. 
Mark  well  the  person  who  is  stoutly  atBrml ng  the 
Negative  ;  is  he  not  already  in  an  act  of  self-con- 
tradiction?    He  will  always  get  cut  in  two  by  his 


liEASON.  543 

own  statement.  John  says  all  men  are  liars; 
yet  John  is  a  man;  what,  tiien,  is  John  but  a 
liar?  His  own  negation  turns  back  and  involves 
himself,  and  also  negatives  his  statement.  A  so- 
called  philosopher  affirms  that  man  cannot  know 
truth  ;  how  then  can  the  philosopher  know  it  to 
be  true  that  man  cannot  know  truth?  In  his 
very  utterance  he  has  to  imply  the  opposite  of 
what  he  declares,  he  has  to  negate  his  own  nega- 
tion. The  universe  rests  upon  affirmation,  not 
upon  negation,  which  negation  could  itself  not  be 
unless  it  were  affirmed. 

The  grand  result  of  the  dialectical  movement  is 
to  make  explicit  and  to  bring  to  consciousness  this 
dupUcihj  of  the  Negative,  and  therewith  to  pre- 
pare   the    only    way    for   its    mastery.     Subtle, 
elusive.  Protean  in  its  transformation,  yet  having 
one  shape  at  bottom,  the  Negative  can  be  seized 
and  made  to  show  its  native  form  by  the  Dia- 
lectic.     Unquestionably  all  negation  is  twofold 
and  manifold,  double-faced,  self-contradictory; 
but  it  can  be  caught,  like  old  Proteus,  who  is  its 
Homeric  prototype,  and  can  be  forced  to  tell  the 
truth  which  lurks  in  all  finite  appearances;  to 
the  world's  lie  in  every  shape,  it  can  be  made  to 
give  the  lie.     Yet  this  is  not  all,  for  such  a  re- 
sult would  only  be  negative  still ;  the  Dialectic 
must    sweep  forward  to  the  Positive,  and  thus 
reach  the  concrete  process  of  Reason.     Here  is, 
indeed,   the   central   point    in   philosophy,    the 


544       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

point  at  which  it  becomes  the  most  practical  of 
all  disciplines.  Moreover,  here  is  the  final  test 
of  the  psychologist.  Were  he  to  come  into  our 
hands  for  examination,  our  first  and  last  ques- 
tion would  be:  Do  you  comprehend  the  duplicity 
of  the  Negative?  And  can  you  handle  it  as  your 
implement  of  Thought?  Only  too  often,  we 
fear,  the  questions  themselves  would  not  be 
understood,  not  to  speak  of  the  answers  to 
them. 

Again  it  may  be  stated  that  the  grand  out- 
come of  the  Dialectic  is  the  mastery  of  the 
Negative  speculatively,  which  means  spiritual 
mastery  over  delusion,  appearance,  denial,  un- 
truth ;  finally  it  means  the  soul's  triumph  over 
mortality  and  finitude.  Death  is  answered  by 
the  Dialectic ;  it  is  not  a  mere  evanishment 
into  nothing,  or  even  into  the  Beyond ;  it  is 
the  death  of  death,  the  real  end  of  the  Finite, 
which  is  the  infinite  life,  not  the  unreal  end  of 
the  Finite,  which  is  a  mere  passing  away.  To 
employ  again  the  preceding  formula.  Death  is 
not  simple  negation,  but  negation  of  negation, 
which  remains  not  a  negative  but  is  a  positive 
result.  This  is  what  is  involved  in  the  mastery 
of  the  Negative  —  immortality,  and  the  Ego  is 
the  immortal  master. 

Undoubtedly  this  dialectical  play  of  the  Nega- 
tive has  been  in  bad  repute  among  certain  people 
unwilling  or  unable  to  think  it  out  to  its  end.     It 


REASON.  545 

has  been  regarded  as  the  source  of  all  sophistry, 
mental  deception,  and  moral  confusion,  as  the 
puzzling  labyrinthine  net  spun  by  the  father  of 
lies  to  tempt  and  to  entrap  the  too  eager  seeker 
of  truth.  We  have  been  exhorted  to  shun  the 
dialectical  maze  and  to  fall  back  upon  intuition, 
faith,  or  other  forms  of  the  immediate  activity 
of  the  Spirit.  Still  the  courageous  thinker  feels 
that  he  cannot  run  away  from  any  shape  of 
Thought;  it  is  just  his  call  to  master  Thought 
through  Thought ;  to  flee  the  fiend  is  to  rush  into 
his  embrace.  So  the  dialetical  movement  of 
the  mind  has  occupied  the  greatest  philosophers 
of  all  time,  and  its  mastery  is  the  final  test  of 
their  greatness. 

Historical.  The  history  of  the  Dialectic 
would  be  the  history  of  the  inner  movement  of 
Thought.  Particularly  does  it  unfold  and  play 
an  important  part  in  the  Greek  world.  It  is  not 
too  much  to  say  that  ancient  Homer,  though  the 
language  of  philosophy  had  not  in  his  day  been 
developed  in  Greece,  had  his  way  of  looking  at 
the  Dialectic,  and  that  way  is  mythical.  Already 
allusion  has  been  made  to  the  story  of  Proteus, 
the  Old  Man  of  the  Sea,  who  can  transform  him- 
self into  everything  on  land  and  in  the  water, 
yet  who  is  and  remains  the  One  in  all  his 
changes,  and  this  One  is  universal  mind  or 
spirit  which  knows  past,  present  and  future,  and 
tells  the    truth.     Nor  can  we  forget  those   two 

35 


546  PSYCHOLOGY  AND    THE  PSYCHOSIS. 

mythical  shapes  embodying  the  dualism  of  ex- 
istence, Scylla  and  Charybdis,  which  have 
come  down  through  all  literature  as  a  vivid 
illustration  of  the  Dialectic  of  human  conduct, 
and  which  the  hero  is  to  pass  through  and 
master,  ere  he  can  return  home. 

This  mythical  Dialectic  naturally  becomes  ex- 
plicit in  the  course  of  time,  the  work  of  Im- 
aoination  transforms  itself  into  the  work  of 
Thought.  The  early  Greek  philosophers  began 
to  catch  up  shreds  of  the  dialectical  process  ; 
Zeno,  the  Eleatic,  employs  it  in  his  famous  pro- 
position which  seeks  to  disprove  motion.  The 
Sophists  elaborated  it,  especially  on  its  negative 
side;  the  result  was,  they  transmitted  the  evil- 
sounding  word  sophistry  to  the  future.  It  is 
the  secret  fermenting  principle  in  the  irony  of 
Socrates,  who  used  it  in  part  to  refute  the 
Sophists;  he,  therefore,  must  have  felt  its 
positive  element.  The  irony  of  Socrates  de- 
velops into  the  Dialectic  of  Plato,  who  is  its 
greatest  ancient  expounder.  Plato  is  different 
in  his  different  dialogues,  at  times  he  seems 
purely  negative  in  his  Dialectic,  then  again  he 
gives  glimpses  of  its  positive  outcome.  But  he 
has  transmitted  to  us  the  name  and  the  thing, 
for  which  reason  he  is  justly  held  in  veneration  as 
one  of  the  greatest  teachers  and  benefactors  of 
mankind.  The  work  of  Aristotle  is  not  distinct- 
ively dialectical,  but  rather  analytic  and  separa- 


EEASON.  547 

tive  ;  ill  the  movement  of  Thought  he  separates 
Form  and  Content,  and  elaborates  the  Forms  of 
Thought,  which  constitute  the  so-called  Formal 
Logic.  Hence  it  comes  that  Logic  gets  to  be 
more  or  less  external  to  the  total  process  of 
Thinking,  while  the  Dialectic  is  just  the  totality 
of  Thought  creating  its  own  Forms  in  its  own 
act. 

In  modern  philosophy  the  negative  element  in 
Hume's  skepticism  furnished  the  starting-point 
for  Kant,  according  to  the  latter' s  declaration, 
and  the  great  German  movement  opens,  extend- 
ing: from  Kant  to  Hegel.  The  dialectical  char- 
acter  of  this  movement  comes  out  especially  in 
Kant's  Antinomies  of  Pure  Reason,  which  unfold 
into  the  Dialectic  of  Hegel.  For  the  Antino- 
mies of  Kant  have  essentially  a  negative  result 
for  Thought,  which  result  Hegel  transforms 
into  a  positive,  again  negating  the  Negative  in 
the  completest  manner,  and  making  the  Dialectic 
the  inner  moving  principle  of  the  most  gigantic 
system  of  Philosophy  yet  constructed  among 
men.  Psychology,  when  it  reaches  Thought,  has 
above  all  things  to  take  into  account  the  work 
of  Hegel,  which  must  still  be  regarded  as  the 
latest  and  highest  manifestation  of  human 
Thinking.  Yet,  it  is  not  the  finality,  it  too  is 
in  the  total  process  and  is  to  be  transcended. 
It  is  not,  however,  to  be  refuted  or  abolished  ; 
it  is  to  be  taken  up  into  the  next  higher  stage 


548  PSYCHOLOGY  AND   THE  PSYCHOSIS. 

and  become  an  active  element  thereof,  just  as 
Hegel  himself  resumed  into  his  Thought  Spinoza 
and  Kant,  and  even  Plato  and  Aristotle,  whom 
he  especially  studied. 

The  outcome  of  the  Dialectic,  as  already 
stated,  is  the  mastery  of  the  Negative,  which 
serves  it  up  to  itself,  and  brings  forth  the  posi- 
tive result  as  a  process.  We  may  call  it  the 
movement  of  pure  negativity,  in  which  negation 
is  turned  back  upon  itself  by  itself,  and  is  made 
the  grand  nexus  of  the  Universe,  which  is  therein 
always  becoming  its  own  other  while  remaining 
itself.  Or,  it  is  the  primal  creative  Conception, 
which  must  create  finitude,  and  so  must  create 
with  it  the  Dialectic,  which  annuls  the  Finite 
into  the  infinite  process.  But  this  nexus  must 
not  only  be,  it  must  be  conscious;  not  simply 
implicit  but  explicit ;  the  nexus  must  recognize 
itself  as  nexus,  as  indeed  just  the  process  of 
identification.  Thus  the  Ego  passes  out  of  the 
Dialectic  into  its  last  manifestation,  which  is  the 
Psychosis. 

III.  The  Psychosis. 

Throughout  the  present  work  the  appeal  has 
often  been  made  to  the  Psychosis,  which  has 
shown  itself  to  be  the  unitary  principle  running 
through  and  binding  together  all  mental  opera- 
tions.    It  is  that  which  has  connected  the  minut- 


BEASON.  549 

est  psychical  act  with  the  total  sweep  of  the  Ego  ; 
it  has  been  the  mediating  bond  between  all  the 
divisions  of  our  science.  But  the  Psychosis  has 
been  hitherto  more  or  less  undeveloped,  suggest- 
ive, not  self-knowing;  now  it  has  reached  the 
point  at  which  it  is  to  become  aware  of  itself  as 
the  final  and  supreme  activity  of  the  Ego. 

We  may  call  it  the  process  of  recognition. 
Through  the  Dialectic,  the  Ego  came  to  know 
the  Finite  as  a  process  and  the  Infinite  also  as  a 
process,  and  to  recognize  the  two  processes  as 
one.  But  this  act  of  recognition  is  just  the  mean 
which  unites  the  two,  and  identifies  them  with 
itself.  That  is,  the  Ego  sees  the  process  of  each 
to  be  its  own,  itself,  which  is  the  one  process  in 
both,  yet  the  separate  process  which  unites  both. 
This  is  the  Psychosis,  which  is  also  a  process, 
showing  the  Ego  dividing  itself  into  the  two  pro- 
cesses  and  then  identifying  them  with  itself  in 
a  third  process. 

The  Psychosis  is  in  general  the  recognition  of 
the  process  in  all  things,  and  the  complete 
identification  of  the  same  with  itself.  It  recog- 
nizes the  movement  in  the  object  and  in  the 
subject,  in  the  world  and  in  self;  then  it  recog- 
nizes both  movements  to  be  one,  and  this  one 
movement  to  be  its  own.  The  Ego  in  the  Psy- 
chosis is  thus  not  only  recognition  of  unity  in 
subject  and  object,  but  it  recognizes  this  recogni- 
tion as  itself,  as  its  own  process,  which  is  thereby 


550       PSYCHOLOGY  AND   THE  PSYCHOSIS. 

the  mean  supreme  uniting  the  grand  dualism  of 
the  Universe.  The  Ego  identifies  its  identifi- 
cation of  the  two  sides  as  the  final  principle  of 
their  mediation,  and  it  must  not  only  identify, 
but  grasp  itself  as  the  identifier,  or  mediator. 

The  movement  of  unity  which  was  immanent 
in  the  Dialectic  as  ^Dositive  result,  is  explicit  in 
the  Psychosis,  which  mediates  all  separation ;  it 
shows  difference,  finitude,  notation,  annullino- 
ihctnselves  and  making  the  nexus  with  the  whole 
out  of  the  partial,  the  limited,  the  finite. 

The  Psychosis  at  the  highest  is  creative 
Thought  creatively  (that  is,  through  the  pro- 
cess) thinking  creative  Thought  in  its  pure 
activity.  The  Ego  in  the  Psychosis  is  not  only 
a  positive  process  —  this  it  would  be  already 
through  the  Dialectic — but  it  is  the  process  in 
all  processes  and  recognizes  itself  as  such. 

At  the  end  of  the  dialectical  movement  we 
attain  the  concrete  Ego,  at  the  end  of  the  Psy- 
chosis we  attain  the  science  of  the  Ego.  For  the 
Ego  having  reached  the  Psychosis,  has  its  own 
process  within  itself  and  knows  itself  to  be  the 
same  ;  all  its  knowing  is  finally  the  recognizing 
its  own  process  in  the  object.  With  this  recog- 
nition of  its  concrete  Self  as  the  ordering:  and 
mediating  principle  of  the  world,  the  Ego  has 
attained  its  highest  power,  and  brings  the  science 
of  Psychology  to  a  close.  The  Ego,  as  medi- 
ated subject-object,  identifies  this  as  the  moving 


REASON.  .  551 

soul  of  all  things,  it  is  the  idea  which  takes  on 
reality. 

The  foregoing  statements  give  many  turns  and 
repetitions  to  the  same  thought.  They  are 
utterly  empty,  unless  filled  with  the  content  of 
the  Ego  by  the  Ego  of  the  reader.  He  must 
emphatically  make  the  Psychosis  in  reading  of 
the  Psychosis.  The  word  is  mere  sound,  till  it 
be  filled  with  its  meaning,  and  here  the  meaning 
is  Psychosis,  which  is  the  pure  act  of  the  Ego 
thinking  its  own  process. 

The  Psychosis  is,  in  general,  the  mean  pro- 
cess, which  mediates  the  two  processes  of  sub- 
ject and  object.  The  stages  of  the  Psychosis 
as  this  mediating  process  we  shall  briefly 
designate. 

I.  The  Ego  as  Psychosis  knows  itself  as  the 
unitary  movement  in  all  Psychology,  as  that 
which  makes  the  mind  one  in  all  of  its  mani- 
festations. Thus  it  gives  the  movement,  the 
organizing  principle,  the  Method.  As  Ego  sim- 
ply, it  is  the  threefold  process  of  Conception; 
but  as  Psychosis  it  is  the  mean  which  connects 
all  particularity  and  multiplicity  into  unity. 

The  fact  need  hardly  be  told  the  reader  that 
the  Psychosis  has  been  the  Method  moving 
through  and  organizing  the  present  book  from 
the  start,  the  form-giving  principle  whose 
activity  is  its  own  content  or  subject-matter. 
This  Method  is  that  of  the  Ego  itself ,  not  derived 


552        PSYCHOLOGY  AND    THE  PSYCHOSIS. 

from  Natui'al  Science  on  the  one  hand,  nor 
from  some  metaphysical  system  on  the  other. 
Our  science  must  have  its  own  Method  taken 
from  its  theme  directly,  which  is  the  Ego; 
indeed,  just  this  is  the  source  of  all  true  Method 
and  Organization. 

II.  The  Method  is  that  which  orders  and 
organizes;  that  which  is  ordered  and  organized  is 
the  System.  The  Ego  as  Method  is  the  active 
Form,  yet  just  this  activity  of  the  Ego  is  the 
thing  ordered,  or  the  Content,  which  constitutes 
Psychology  proper  or  the  science,  the  System  of 
the  Ego. 

The  Ego  has  division,  separation,  special 
activities,  or  faculties  so-called  ;  there  would  be 
no  mind  unless  it  specialized  itself  into  distinct 
acts.  These  manifold  determinations  of  the 
E«"o  must  be  ordered,  not  from  the  outside,  but 
from  the  inside,  by  the  Ego  itself;  thus  arises 
the  System.  All  true  systematization  is  the 
work  of  the  Ego,  as  Psychosis,  or  as  Method;  it 
takes  the  vast  details  of  the  science,  the  chsiotic 
phenomena,  random  experiments,  scattered  obser- 
vations, and  arranges  them  by  its  own  rule, 
which  is  its  own  process.  Mere  external  classi- 
fication of  mental  activities  is  not  scientific,  is 
more  or  less  capricious  ;  the  inherent  Method  of 
the  Ego  must  be  seen  winding  through  all  the 
activities  of  the  Ego  and  unfolding  them  into  a 
System. 


BEASON.  •  553 

So  we  have  the  Ego  as  Method,  as  the  subject- 
ive creative  principle  ;  also  we  have  the  E;io  as 
System,  as  tlie  objective  ordered  series  of  facts. 
The  sides  have  shown  themselves  dilierent,  and 
have  fallen  asunder,  hence  arises  the  danger  that 
both  Method  and  System  may  become  external 
to  each  other  and  to  their  common  generative 
principle,  the  Ego.  Thus  both  Method  and 
System,  especially  in  the  science  of  mind,  may 
drop  down  into  the  sheerest  death-desiliug 
formalism,  and  mechanical  abacadabra.  S«)ul- 
destroying  is  such  Psychology,  and  we  have  the 
result  so  deeply  longed  for  by  a  certain  school  of 
Psychologists,  namely,  "  a  Psychology  without  a 
soul." 

But  the  rescue  from  such  a  lamentable  out- 
come of  our  science  is  at  hand.  Though  the 
E20  as  Psvchosis,  as  the  science  of  itself  in  the 
Very  activity  of  self-knowing,  must  drop  into 
difference  and  separation,  into  the  formalism  of 
Method  and  System,  still  it  has  in  itself  the 
power  of  its  own  salvation  and  indeed  of  all 
salvation.  The  Ego  as  Psychosis  must  return 
to  itself,  and  thus  mediate  itself  through  the 
Psychosis. 

III.  This  is  the  Psycho'sis  grasping  itself  as 
Psychosis,  the  psychical  process  recognizing  the 
psychical  process  as  the  inner  principle  of  sub- 
ject and  object  and  of  their  unity.  We  may 
call  it  the  absolute  Psychosis,  which  knows  itself 


554       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

to  be  soul  of  both   Method  and  System  as  well 
as  the  actual  process  of  their  unification. 

If  we  look  back  a  little  distance  over  the  road 
traveled,  we  find  that  the  Ego  in  the  Dialectic 
attains  the  positive  processes  of  both  itself  and 
the  object,  and  posits  implicitly  their  unity. 
Now  this  implicit  unity  is  made  explicit  and 
unfolded  into  the  process  of  the  Ego  in  the 
Psychosis,  which  is  essentially  the  development 
of  tbe  mean  process  between  Subject  and 
Object.  The  Psychosis  as  Method  revealed 
itself  as  the  active  moving  principle  in  all 
things,  as  their  process  ordering  and  organiz- 
ing them;  the  Psychosis  as  System  showed 
itself  as  the  ordered  whole,  in  which  the  process 
is  manifested  as  result.  Finally  the  separation 
between  Method  and  System  is  overcome  by  a 
new  Psychosis,  which  mediates  the  two  sides  in  a 
common  process,  and  restores  them  to  a  new 
unity.  The  movement  of  the  Psychosis  is,  there- 
fore, to  dirempt  itself  into  two  sides,  both  of 
which  are  processes  by  themselves,  which  how- 
ever unite  in  the  third,  which  is  the  Psychosis  of 
the  Psychosis,  or  the  absolute  Psychosis. 

This  last  Psychosis  has  in  it  the  recognition  of 
itself  as  the  soul  of  all  objectivity  as  well  as  sub- 
jectivity, and  posits  the  unity  of  the  two,  not  as 
repose,  or  as  something  fixed,  but  as  the  process 
which  identifies  the  two  processes.  This  is  the 
final  Psychosis  of  Man  and  the  Universe,  recog- 


REASON.  555 

nizino-  itself  as  the  nexus,  and  also  as  the  two 
sides  which  are  to  be  connected.  Therein  we 
have  reached  up  to  the  principle  of  absolute 
mediation. 

The  objective  world  the  Ego  recognizes  as  the 
process  of  the  Ego,  yet  not  the  product  of  itself. 
The  Ego  does  not  create  it  primordially,  yet 
creates  it  over  again  ideally  in  recognizing  it. 
The  Ego  knows  nature  as  a  process,  as  a  concep- 
tion realized,  which  is  the  act  of  the  Universal  or 
Divine  Ego.  Thus  the  human  Ego,  recognizing 
its  own  process  in  the  object,  knows  the  same  to 
be  posited  not  by  itself  but  by  the  creative  Ego, 
which  objectifies  itself  as  the  world's  process, 
and  recognizes  itself  in  the  same  as  Psychosis. 
Herein  the  Ego  rises  to  a  recognition  of  the 
Divine  Psychosis,  recognizing  in  it  the  Divine 
Recognition  of  the  Self,  as  pieviously  it  rose  to 
a  recognition  or  a  seeing  of  the  Divine  Ego 
through  Intuition.     But  the  Ego  has  transcended 

~  CD 

the  sphere  of  immediate  Intuition ;  it  has 
mastered,  taken  up,  and  mediated  the  Negative 
through  the  dialectical  process. 

With  the  Divine  Psychosis  we  have  reached 
the  last  stage  of  Psychology  proper,  the  point 
at  which  it  goes  over  into  a  diilerent  science. 
The  Universal  Ego  as  Psychosis  is  not  immedi- 
ate, but  mediated  and  mediatorial ;  in  fact,  it  is 
just  the  process  of  absolute  or  Divine  Mediation. 
It  is  the  Son,  the  Mediator  as  such,  who  has  to 


6o6       PSYCHOLOGY  AND    THE  PSYCHOSIS. 

go  through  the  Dialectic  of  all  Finitude,  and 
thereby  master  the  Negative  in  all  of  its  shapes, 
manifesting  at  last  the  culmination  in  the  death 
of  Death,  which  is  Eternal  Life.  The  Father  we 
mav  reach  through  Intuition,  but  the  San  is 
truly  grasped  through  the  Psychosis.  Thus  the 
Individual  Ego  as  Psychosis  finds  its  completion 
and  fulfillment  in  the  Divine  Ego  as  Psychosis. 


Klyv^rcA 


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MAIN  I. 


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